'  / 


X  tut  MhtoUgkat  ^ 

1^  PRINCETON,  N.  J.  ^ 


Presented   by*T?(S\J.    cT.   cV  ."D  uV  V  <2.  6 


BV  4010  .S47 

Sheard,  Charles. 

The  minister  himself 


THE  MINISTER 
HIMSELF 


OR 


The  Preachers  Beacon   Light 


WITH  HINTS,  INCIDENTS 
AND  ADMONITIONS 


THE  REV.  CHARLES  ^SHEARD 


Author  of   'Civil  Law  in  the  Ecclesiastical  World,''  ''Pointers  for 
Parliamentarians, ' '  Etc. 


As  a  light  unto  my  path"— Ps.  119,  105. 
"'Take  heed  to  thyself"— I  Tim.  4,  16. 


eitex^    creavTcp 


1900 

COPYRIGHTED   BY 

F.   M.   BARTON. 


Published  by  F.  M.  BARTON. 


Association  Building, 
Cleveland,  O. 


1031  Temple  Court-- 
New  York, 


PROEMIUM. 


The  present  volume  has  been  years  in  contemplation 
and  is  largely  the  result  of  careful  observation,  personal 
experience  and  extensive  reading;  hence  it  is  an  accre- 
tion and  a  growth.  No  attempt  has  been  made  to  write 
an  exhaustive  treatise,  yet  no  important  phase  of  minis- 
terial life  has  been  intentionally  passed  over.  My  aim 
has  been  to  make  an  all-round  book  on  the  subject 
treated.  As  a  circle  is  complete^  no  matter  what  its  size 
— whether  it  be  as  small  as  a  pin  wheel  or  as  large  as  a 
world — so  I  have  sought  to  circumscribe  the  circle  of 
which  the  Minister  Himself  is  the  central  point;  his  va- 
rious qualifications,  natural  and  acquired,  the  radii ;  and 
his  duties  the  circumference.  All  other  matters,  inn- 
dental  and  cognate  thereto,  have  been  held  strictly  'n 
abeyance. 

Assum.ing  that  many  young  men  looking  towards  the 
ministry,  licentiates  of  the  various  churches  and  candi- 
dates for  orders  will  read  this  publication,  I  have  en- 
deavored to  write  just  such  a  work  as  would  have  been 
invaluable  to  me  in  the  earlier  years  of  my  own  ministry 
and  which  I  may  consult  with  profit  now  and  in  time  to 
come.  I  have  also  written,  not  for  ministers  of  any  one 
religious  cult  or  denomination,  but  rather  for  ministers 
of  every  branch  of  the  general  church  of  God  in  the  earth. 
In  doing  so,  I  have  had  frequent  recourse  to  the<  horta- 
tory and  didactic  forms  of  discourse ;  because  these  forms 
enabled  me  the  better  to  make  my  points  and  applica- 
tions more  direct  and  emphatic. 

Hoping,  then,  that  it  will  be  found  a  valuable  and 
handy  manual  to  those  engaged  in  the  sacred  office,  to 
which  they  shall  turn  occasionally  for  light  in  darkness 
and  direction  in  doubt ;  which  shall  stimulate  to  renewed 
efforts  and  cheer  in  moments  of  discouragement;  which 
will  fill  an  hiatus  in  pastoral  literature  and  supply  a  real 
and  felt  need ;  I  send  it  forth  on  its  mission  of  suggestive- 
ness,  admonition  and  helpfulness,  praying  that  the  bless- 
ing of  the  great  Head  of  the  Church  may  attend  it. 

CHARLES  SHEARD. 


CONTENTS. 


I.  BASAI,  QUAI.IFICATIONS   FOR  THE  OFFICE. 

II.  Auspicious  and  Inauspicious  Beginnings. 

III.  Personai.  Exceli<encies  and  Defects. 

IV.  The  Ministerial  Workshop. 

V.  The  Pui^pir  and  its  Concomitants. 

VI.  The  Preacher's  Officiai,  Relations. 

VII.  Civic  Duties  and  their  Observance. 

VIII.  Health,  Exercise  and  Recreation. 

IX.  Beacons  of  Warning. 

X.  Quasi-Ci^erical  Side  Tracks. 

XI.  The  Bright  Light  on  the  Heights. 

XII.  Finishing  the  Course  with  Joy. 


INDEX. 


Aaronic   Priesthood    13 

Ancestry    11 

Apologizing   for   the    Truth 99 

Apostles  and   Prophets 16 

Apparatus,    Working    57 

Apparel,    Proclaims  Man 43 

Arrangement,    Sermonic    ., 73 

B 

Benevolences,    Connectional    85 

Best,  Doing    100 

Best,  Supporting    135 

Bible,    Studying    62 

Boards,    Local   Church 108 

Bodies,    Ministerial    112 

Books    ; 58 

Books,    Familiarity   With 58 

Brain,    Fusing   in 72 

Brawn     148 

Breathing    153 

c 

Call.  Fact  of    24 

Call,  Ideal     29 

Call,  Illusory   Tokens   of 24 

Call,  Mistaken    24 

Call.  To   Preach    24 

Call.  St.   Paul's    28 

Call,  Theologically   Defined   26 

Candidating 36 

Carriage,    Noble    45 

Charge,    Hard    Scrabble.., 37 

Cheerfulness    48 

Christ,   The    18 

Christianity.  Muscular  148 

Christo  Centric   in  Drift 78 

Churches.    Sister    113 

Citizen,    Minister  as 132 

Civilities,    Everyday  47 

Classification.    Read's   13 

Cleanliness     41 

Collection   and    Notices 83 

Commission,    Up-to-date    223 

Community  Spirit    135 

Course,   Collegiate  29 

Crises,   National    143 

D 

Debt,    Running   into 187 

Dead    Line,    Ministerial 249 

Declaration.    Napoleon's    15 

Decorum,    Pulpit    80 

Decorum,   Cowper's  Description 80 

Delivery,    Philosophy    of 99 

Deportment    45 

Diction,    Pulpit    91 

Dictionary,    Studying   66 

Diet    154 

Differentiation,    Hood's    14 


PAGE. 

Doctrine.   Sound    239 

Dolt.    Natural    Disqualified 11 

Doubts,    Preaching    168 

Dress,   Adjustment  of 42 

Dyspepsia    151 

E 

Emeritus,   Pastor    252 

Entanglements,    Feminine    184 

Enthusiasm    220 

Entrance,   Guarding  the 20 

Equation,   Personal   215 

Exemptions,   Civic  135 

Exercise     155 

Ex   Nihilo,   Nihil    Fit 10 

Expression,    Facial    49 

Evangelist,    Preacher  as 118 

F 

Failures,    Secular  27 

Faithfulness    228 

Fearlessness    226 

Filling   in    39 

Forces,   Marshalling  90 

Fraternities.    Secular  206 

Funerals.   Minister  at 125 

Furnishing.    Mental    29 

Fusing    in    Brain 72 

G 

Gesture.    Pulpit  92 

Gospel,   Affirmative  240 

Gossip,    Parish    175 

Government,    Congregational    36 

Graces.    Three    236 

Growing  Out  39 

Growth.    Slow  72 

H 

Health.  Evils   from   Neglecting 151 

Health.  Good    145 

Health.  Importance    of    146 

Health.  Neglecting    150 

Health.    Restoratives    of 158 

Heredity     11 

Hood's    Differentiation    14 

Hymnal,    Studying    65 

Hymns,    Announcing    81 

Illustrations    234 

Imagination    222 

Indolence    201 

Insomnia    152 

Institutions,  Knowledge   of    133 

Institutions.     Supporting  Best  135 

Interlinear  Scriptures   63 

Introduction   of  Sermon 88 

Itinerant  System    36 


INDEX— Continued. 


Jesting  on  Sacred  Themes ITS 

Jewelry,   Displaying  43 

L 

Length  -of   Sermon 98 

Lessons,    Scripture    82 

Line,   Dead   249 

Line,   Main   198 

Lines,    Parallel    202 

Lines,    Speculative    204 

Location   of   Study 56 

Luther 18 

M 

Man   and   Style 93 

Manhood,    Elements    of 12 

Manhood,  Hood's  Differential  iuu  of  14 
Manhood,  Napoleon's  Declaration  oi  15 
Manhood,  Read's  Classification   of..     13 

Marriages,    Minister    at 123 

Material,    Old    Vi" 

Matter,    Priority   of 9 

Men,   Vigorous   Old 2i>5 

Mental   Furnishing £9 

Merit   Wins    38 

Mightiness,    Scriptural 245 

Minister,  as   Citizen    132 

Minister,  Evolution   of    'J 

Minister,  as    Evangelist    118 

Minister,  at   Funerals    125 

Minister,  at   Marriages    123 

Minister  as    Pastor .120 

Minister,  in  Politics   136 

Minister,  as  Voter   137 

Minister,  a   Workman    55 

Ministerial   Bodies   112 

Ministers  of  Other  Denomination?.  J13 


N 


Napoleon's   Declaration    15 

Natural  Selection  15 

Narcotics     193 

Nerve  and   Brawn 148 

Notices 83 

o 

Officers,    Church    106 

Offices,    Political    205 

Organizations   of   Local   Church 108 

Originality    219 

Outlining  Mentally   72 

P 

Parsimony    188 

Pastor  Emeritus   252 

Pastor,    Minister   as 120 

Paul's  Call  28 

Peroration    90 

Person,   One's  41 


PAGE. 

Piques,    Personal    174 

Plagiarism    181 

Politics,  Minister  in    13G 

Politics,  Preaching 138 

Pol ; tics,  Not  Partisan 138 

Power,    Holy    Ghost 245 

Praying,    Inielicitous   176 

Prayer,   Public   81 

Preach,  Beginning    to    33 

Preach,  Call   to 24 

Preach,  Desire  to   25 

Preach,  Repugnance   thereto  26 

Preaching,  Censorious     163 

Preaching,  Doubts    168 

Preaching,  Principal    Division    199 

Preaching,  Sensational    169 

Predecessor,    One's    102 

Preparation  for  Sermon,  General..  67 
Preparation  for  Sermon,  Special...  68 
Preparation,   Special  for  Vocatuin..     3U 

Priesthood,   Aaronic    13 

Prophets  and  Apostles 16 

Prostration,    Nervous    151 

Prostration,    Preventatives   of 163 

Puffing    190 

Pulpit    Decorum    80 

Pulpit    Diction    91 

Pulpit    Gesture    \'- 

Purpose,    Inflexibility   of 2-5 

Q 

Qualifications,  Physical    147 

Qualifications,  Scholastic     29 

Qualifications,  Spiritual    32 

R 

Read's   Classification   13 

Reading    59 

Reading,   What,   How.    Why 59 

Recreation    ; 158 

Refcrnis,   Social   and  Moral 139 

Release    259 

Rest    258 

Retirement,    When    248 

Rev/ard     259 

s 

Salary,    Talking    172 

Scripture   Lessons    82 

Selection,.  Natural   15 

Sermon,  Arrangement    of 73 

Sermon,  Beginning  Early   with 69 

Sermon,  Christo   Centric    in   Drift. .  78 

Sermon,  Delivery  of  96 

Sermon,  Fuller    Writing   for 74 

Sermon,  General   Preparation  of 67 

Sermon,  Introduction    to    88 

Sermon,  Length   of    98 

Sermon,  Peroration   of   90 

Sermon,  Scripturalness   of    77 

Sermon,  Simplicity   of   Structure...  77 

Sermon,  Special   Preparation  of 68 

Sermon,  Text  and  Subject  of 86 


INDEX— Continued. 


PAGE. 

Sermon,  Writing   for    74 

Sermons,  First  36 

Sermons,  Old     166 

Sermons,  Rainy   Day   164 

Sermonizing,  Best  Method  of 75 

Sermonizing,    Methods   of 74 

Service,   Unity  of 82 

Service,   Everything   Orderly 81 

Services,   National  115 

Services,    Union    114 

Sleep    156 

Slowing  Down    200 

Sore   Throat,   Clergyman's 51 

Sore  Throat,  Prevention  of 51 

Speculative   Lines    204 

Spiriti   Community    135 

Sponging    189 

Sports,    Manly    159 

Stimulants    193 

Story  Telling    179 

Strikes,   Labor   142 

Study,   Location  of  56 

Study,   Light  and  Airy 57 

Studying    61 

Studying,  Bible    62 

Studying,  Dictionary    66 

Studying,  Hymnal    65 

Studying,  Other   Books  67 

Studying,  Theology    64 

Subject  and  Text  of  Sermon 86 

Successor,    One's    105 

Superannuation   252 

Sympathy,  Broad  238 

System,    Itinerant    36 

T 

Tact    230 

Testimonials,    Writing    191 

Text  of  Sermon 86 


PAQB. 

Theme   Sources   70 

Theology,    Studying    64 

Time,   Biding   One's 37 

Tracks,    Changing    212 

Training,   Academic   29 

Training,    Theological   30 

Truth,   Apologizing  for 99 

u 

Unction    243 

Union   Services   114 

Unity  of  Service  82 

University,   World's   31 

V 

Vacation,    Taking    161 

Vacations    160 

Version,    King  James 63 

Version,   Revised    63 

Vigorous   Old    Men 253 

Vocation,    Preparation    for 30 

Voice,  Cultivation   of   53 

Voice,  Defects    of   53 

Voice,  Good   Speaking   50 

Voice,  Properties  of   52 

Voter,   Minister  as 137 

Vox   Humana    50 

w 

Write  Some.  Use  None 75 

Writing,  Fuller  for  Memorizing 76 

Work,   One   • 198 

Workshop,  lis  Occupant 55 

Workshop,   Light  and  Airy 57 

Workshop,  Its  Location 56 

Worrying    192 


CHAPTER  I. 


BASAL  QUALIFICATIONS   FOR  THE  OFFICE. 


When  God  was  ready  to  make  man  He  had  the  raw 
material  close  at  hand.  Hence  we  read,  "The  Lord  God 
made  man  of  the  dust  of  the  ground,  and  breathed  into 
him  the  breath  of  Hfe,  and  man  became  a  living  soul." 
Nature  must  have  her  sedimentary  deposits  and  her  rudi- 
mentary germs,  before  she  can  fashion  with  her  mystic 
fingers  eozoic  rocks  and  primeval  forests.  A  Prome- 
theus, according  to  classic  story,  requires  earth  and  water 
out  of  which  to  knead  his  primitive  image  of  the  gods. 
And  a  Napoleon  must  needs  have  mud,  before,  in  keep- 
ing with  his  boastful  saying,  he  could  create  generals. 
So  it  would  seem  to  be  necessary^  both  in  the  highest  as 
well  as  in  the  lowest  order  of  creative  skill,  that  the'  raw 
material,  with  its  inherent  and  requisite  qualities,  be  on 
hand  for  utilization.  Clay,  for  brick ;  ore,  for  metal ;  car- 
bon, for  diamond;  admah,  for  man;  arid  man,  for  office. 
Otherwise,  as  great  a  work,  creative  and  formative,  will 
be  wrought  in  our  day  as  was  performed  when  God  spake 
all  things  into  being  by  the  word  of  His  power.  In  this 
finding  Scripture  and  mythology,  nature  and  science,  his- 
tory and  fable,  fact  and  fancy  are  univocal. 

In  the  evolution  of  the  Christian  minister — since  it  is  a 
formation  and  not  a  creation,  there  being  no  such  claim 
advanced  for  him  as  is  offered  for  the  poet,  "that  he  is 
born  and  not  made" — there  must  of  necessity  be  a  man 
to  begin  with.  This  is  doubtless  the  divine  order  and 
should  be  the  order  of  the  Church.  Without  this  basal 
foundation  and  accompanying  material  no  superstructure 
can  be  raised.     Callings  and  professions  are  built  upon 

9 


men.  As  assuredly  so,  as  that  houses  and  cathedrals, 
which  endure  the  test  of  time,  are  erected  on  solid  and 
granitic  foundations.  The  sacred  calling  is  no  exception 
to  this  rule.  Manhood  cannot  be  superimposed  upon 
the  ministerial  office,  but  the  ministerial  office  can  be 
upon  man.  It  must  be  so  constructed  if  it  is  to  stand. 
To  reverse  it  is  as  though  one  attempted  to  place  a 
pyramid  apex  down.  A  physical  impossibility,  but  no 
more  so  than  is  the  effort  that  has  too  often  been  made  of 
ignoring  the  above  fundamental  principle  in  the  making 
of  a  minister. 

The  old  Latin  aphorism,  "Ex  nihilo,  nihil  fit" — out  of 
nothing,  nothing  comes — is  as  scientifically  true  in  its 
relation  to  the  Ambassador  of  the  Gospel,  as  it  is  of  the 
fire  mibts  and  the  star  dust  of  Chaos,  before  the  divine 
fiat  went  forth  and  cosmos  appeared,  these  particles  of 
primeval  matter  were  'here.  Out  from  them  have  come 
the  beauteous  earth  aad  the  starry  heavens.  Even  so 
the  niinister  must  come  out  of  something.  That  some- 
thing is  the  rough,  embryonic  stuff  called  man.  Is  he  a 
product  of  nature  and  of  grace?  If  so,  then  as  is  some- 
times supposed,  inhering  in  him  are  terrestial  and  celes- 
tial ingredients  and  we  have  a  physical  and  spiritual  com- 
pound. Howbeit  we  must  say  with  St.  Paul,  ''that  is  not 
first  which  is  spiritual  but  that  which  is  natural,  after- 
wards that  which  is  spiritual."  That  is,  the  natural  pre- 
cedes the  spiritual  in  point  of  order  in  created  man.  We 
are  to  marvel  not  at  this,  but  accept  it  as  God's  revealed 
plan  of  the  order  to  be  followed  in  the  making  of  those 
who  are  to  serve  Him  and  His  people  in  the  Christian 
ministry.  Conversion  may  do  much  for  them,  and  divine 
grace  more,  but  even  these  cannot  make  up  for  elemen- 
tary personal  deficiencies.  Only  the  omnipotent  finger 
of  God  stretched  forth  in  miracle  working  power  can 
supply  these  when  absent.  It  is  not,  however,  so 
stretched  forth  in  these  days. 

10 


The  time  has  long  since  passed  when  a  man  haying 
several  sons,  may  make  of  one  a  doctor,  of  another  a 
lawyer,  of  a  third  a  statesman,  while  another  who  is  phys- 
ically weak,  mentally  a  dolt,  and  practically  a  fool,  is  re- 
garded as  a  fit  subject  for  the  holy  office  and  is  forthwith 
inducted  therein.  No  such  a  disposal  of  young  men 
would  be  admissible  nowadays.  It  would  be  an  affront 
to  human  intelligence  and  a  sacrilege  to  Almighty  God. 
The  ministry  must  have  men  of  common  sense.  This  is 
a  primary  demand.  It  is  as  much  so  as  that  it  must  have 
men  of  moral  sense.  It  is  self-evident  that  it  must  have 
both,  if  its  morale  is  to  be  maintained.  Therefore,  it 
should  be  axiomatic  that  natural  dolts  and  moral  hybrids 
are  disbarred  from  the  sacred  precincts  of  the  pulpit  and 
disqualified  for  the  sacred  office. 

Ancestry  and  heredity  should  count  for  much  in  the 
man  who  is  to  become  a  minister  in  the  Church  of  Jesus 
Christ.  It  is  conceded  that  the  first  of  these,  in  the 
genealogy  of  some  ministerial  candidates,  as  someone  has 
facetiously  said,  is  "hke  potatoes,  all  that  is  good  of  them 
is  underground."  And  of  the  second,  that  their  inherited 
tendencies  are  not  on  the  whole  such  as  are  helpful  to  fit 
them  for  this  holy  calling.  Nevertheless,  in  the  Aaronic 
priesthood,  direct  descent,  and  that  not  of  a  doubtful 
character,  was  regarded  as  a  preliminary  requisite  to  an 
induction  into  the  sacerdotal  order.  Certain  it  is  that 
pre-natal  and  ancestral  influences  have  always  been 
counted  as  prominent  factors  in  the  case.  Chaucer  in 
his  quaint  way  says,  "The  first  stock  was  full  of  right- 
wiseness."  And  St.  Paul,  addressing  Timothy,  adds,  "I 
call  to  remembrance  the  unfeigned  faith  that  is  in  thee, 
which  dwelt  first  in  thy  grandmother  Lois  and  thy 
mother  Eunice,  and  I  am  persuade4  that  in  thee  also." 
Even  the  divine  man,  the  peasant  of  Galilee,  so  far  as  his 
human  nature  is  concerned,  comes  under  the  same  laws. 
Again  and  again  the  sacred  writers  remind  us  of  His  line- 

11 


age,  and  regard  it  no  mean  theme  for  their  inspired  pens 
to  record  His  ancestry,  on  Mary's  side  and  Joseph's  Hne, 
for  many  generations  back. 

In  accentuating  the  desirability  of  ancestral  and 
hereditary  influences,  it  is  not  necessary  to  go  as  far  back 
as  William  the  Conqueror,  or  the  Pilgrim  Fathers. 
Neither  is  it  a  matter  of  all  absorbing  importance  to  show 
the  pedigree  distinct  and  uncrossed,  as  horsemen  are 
anxious  to  do,  in  tracing  back  their  blooded  stock  to  sire 
and  dam.  Nor  again,  will  it  be  found  to  be  an  irrepar- 
able defect  if  the  ancestral  tree  has  failed  to  produce 
clergymen,  statesmen,  merchants  and  orators.  "The 
Autocrat  of  the  Breakfast  Table"  may  express  his  pref- 
erence for  family  men,  so  called,  preceded  by  four  or 
five  generations  of  gentlemen  and  gentlewomen ;  with 
numerous,  family  portraits  a  la  Stuart  and  a  la  Josephine, 
hanging  upon  the  walls  of  the  ancestral  domicile;  with 
well  filled  book  shelves  and  alcoves,  some  of  which  have 
written  upon  the  title  pag^,  "Hie  liber  est  mens."  This, 
as  Dr.  Holmes  says,  "is  a  first-rate  fit  out,  its  cost  is 
nothing."  Nevertheless,  one's  individual  preferences 
touching  his  antecedents  are  out  of  his  reckoning.  He 
must  take  them  as  they  come  for  better  or  for  worse. 
To  be  sure,  such  an  ancestry  with  such  an  heredital  type, 
are  so  many  propitious  stages  that  potentially  lead  up  to 
a  well  rounded  manhood,  and  are  devoutly  to  be 
wished  by  those  who  are  to  assume  the  role  of  the  min- 
isterial office.  Still,  "one  may  have  none  of  these,  and 
yet  be  fit  for  councils  and  courts"  and  the  sacred  desk. 
For  notwithstanding  what  has  previously  been  stated,  it 
is  not  the  length  or  the  greatness  of  one's  ancestry,  nor 
the  clear  cut  type  of  one's  heredity,  as  itis  the  virtuous- 
ness  of  the  one,  and  the  hardiness  of  the  other,  which 
are  to  be  desired  in  the  prospective  Herald  of  the  Cross. 
Yet,  fortunate  indeed  is  the  man  whose  father  and  grand- 
father before  him  gave  their  lives  to  the  public  ministry 

12 


of  the  Word.  For  he  shall  find  himself  in  the  true  line 
of  Apostolic  succession,  and  all  things  being  equal  with  a 
natural  bent  and  natural  gifts  qualifying  him  for  a  like 
glorious  service. 

Physically  the  standard  of  the  men  for  the  ministry  in 
modern  times  should  not  be  below  that  of  the  Aaronic 
and  Levitical  Priesthood.  What  that  was  a  cursory  ex- 
amination of  Leviticus  21^  17-21  discloses.  They  were 
to  be  the  paragons  of  men  without  spot  or  blemish,  or 
any  such  thing.  Corresponding  mental  qualities  were 
likewise  implied.  This  standard  should  obtain  to-day. 
That  this  may  be  so,  the  salient  characteristics  which  go 
to  make  up  ideal  manhood  should  be  notably  prominent 
in  all  ministerial  aspirants.  They  must  be  to  insure  the 
highest  respect  for  the  calhng  and  the  highest  success  in 
the  same.  Furthermore^  these  men  should  be  fearless, 
guileless  and  magnanimous.  Not  effeminate,  disingen- 
uous, time  serving,  nimby-namby,  jelly-fish  anthropoids. 
If  the  virile  qualities  are  lacking  and  their  places  are 
taken  by  these  inferior  and  less  desirable  properties^  God 
Himself — and  we  say  it  reverently — cannot  make  of  such 
individuals  Nature's  journeymen,  much  less  courageous 
prophets  and  faithful-preachers. 

Read,  in  his  classification,  taken  from  the  mineral 
kingdom^  calls  attention  to  some  of  the  different  kinds  of 
men  there  are  in  the  world.  Be  it  rertiembered  that  from 
these  ministers  are  to  come.  He  labels  them  according 
to  the  qualities  he  finds  inhering  in  them.  Some  possess 
the  properties  of  that  dull  metal  we  call  lead.  These  are 
weighty,  malleable,  dead.  They  are  devoid  of  heart,  of 
pluck  and  of  sparkle.  Others  are  like  iron.  They  are 
hard,  firm  and  inflexible.  We  have  their  counterparts 
in  such  men  as  Polycarp,  the  Christian  martyr;  Wyck- 
liffe,  the  English  Reformer ;  and  Bunyan,  the  Bedford 
Preacher.  Such  men  may  be  imprisoned,  broken  on  the 
rack,  or  burned  at  the  stake,  but  seldom  are  deflected 

13 


from  the  performance  of  their  duty  as  they  see  it.  When, 
however,  they  are  convinced  of  the  righteousness  of  any 
cause  and  are  persuaded  to  embrace  it,  then,  and  here  is 
what  Read  himself  says,  "They  are  your  men  of  steel, 
possessing  all  the  intrinsically  excellent  qualities  of  hard- 
ness and  tenacity,  and  durability,  and  general  usefulness 
of  the  iron  man  ;  and,  over  and  above  these,  they  are 
fitted  to  serve  some  purposes  which  he  does  not.  They 
are  more  elastic,  more  delicate  and  flexible,  yet  abate  not 
an  iota  of  the  tenacity  and  hardness  of  the  man  of  iron 
which  they  inherit  as  a  birthright."  Such  men  have  the 
properties  requisite  for  Christian  conquest.  They  readily 
take  upon  themselves  the  edge,  the  burnish  and  the 
suppleness  of  a  Damascus  blade,  or  what  is  better  still 
a  sword  of  the  vSpirit.  Men  with  iron  enough  in  them 
to  keep  them  erect  before  the  cyclones  of  public  opinion, 
unmoved  in  the  presence  of  gilded  vice  and  popular  sins, 
and  yet  with  steel  enough  in  them  to  bend  and  swoop 
and  smite  in  defense  of  the  lowly,  the  downtrodden,  the 
defenseless  and  the  degraded. 

Paxton  Hood  in  seeking  for  his  highest  type  of  man- 
hood, unlike  Read,  goes  to  the  animal  kingdom  and  dif- 
ferentiates thus :  "It  is  with  men  as  with  animals ;  you 
may  divide  them  into  two  categories,  vertebrated  and 
invertebrated.  Animals  remarkable  for  dignity  and 
elevation  in  the  scale  of  existence,  are  vertebrated  or 
backboned ;  their  backbones  give  them  eminence  and 
place:  all  animals  to  which  we  imply  the  term  'inferior' 
want  this  backbone  and  they  can  only  crawl  or  creep, 
because  they  are  invertebrated.  We  often  have  thought, 
when  looking  among  men,  that  this  is  the  greatest  dis- 
tinction we  notice  between  them — ^the  successful  and  the 
unsuccessful,  the  principled  and  the  unprincipled,  the 
true  and  the  false."  The  former,  or  vertebrated,  are  the 
men  of  strong  personality  and  independence.  They  have 
views  of  their  own,  plans  of  their  own,  and  a  will  of  their 

14 


own.  They  wear  no  man's  collar  about  their  necks.  We 
have  this  type  of  man  in  Cranmer,  Latimer  and  Knox. 
For  the  latter  class^  or  the  invertebrated,  there  is  no 
place  in  the  ministry  demanded  by  the  times. 

Another  quaHty  of  manhood  which  is  indispensable  to 
men  set  apart  to  this  special  work  is  a  high  sense  of 
honor,  or  what  is  sometimes  termed  "reUableness."  Mar- 
mont  says  of  the  First  Napoleon,  that  in  his  confidential 
conversations  with  him,  he  drew  a  distinction  between  a 
man  of  honor  and  a  conscientious  man,  (or  as  we  should 
say  a  temporizing  man)  giving  his  preference  to  the 
former,  because  he  said  "we  know  what  to  expect  from 
a  man  who  is  bound  simply  and  purely  by  his  words  and 
his  engagements,  while  in  the  other  case  we  depend  on 
his  opinions  and  feelings,  which  may  vary."  David, 
king  of  Israel,  enunciates  this  same  truth  in  the  Fifteenth 
Psalm,  where  he  describes  the  man  who  sweareth  to  his 
own  hurt  and  changeth  not.  That  is,  possesses  that 
quality  which  in  spite  of  loss,  or  pain,  or  death  itself, 
swerves  not.  When  found  in  any  man  it  affords  an 
anchorage  to  which  to  tie  and  in  which  to  trust.  It  en- 
genders the  comfortable  assurance  that  no  matter  what 
comes  that  anchorage  will  hold  and  that  trust  will  never 
be  betrayed.  Surely  in  those  who  become  the  priests  of 
the  most  High  God  this  exalted  sense  of  honor  should 
never  be  lacking.  Such  elements  of  manhood,  as  above 
enumerated,  and  men  possessing  them,  are  in  demand  for 
every  walk  in  life,  for  every  profession  and  calling;  but 
for  none  more  than  for  the  Christian  ministry. 

The  theory  of  "natural  selection,"  as  set  forth  by  Mr. 
Darwin,  and  expounded  by  Mr.  Spencer,  under  the  cog- 
nate title — "the  survival  of  the  fittest" — may  not  be  ac- 
cepted in  all  its  applications  and  ramifications  by  any  of 
my  readers.  Notwithstanding,  there  is  a  sense,  both 
scientific  and  literal,  in  which  it  may  be  truthfully 
averred,  that  so  far  as  a  human  standard  can  obtain,  and 

15 


a  human  selection  be  made  of  men  for  the  work  of  the 
ministry,  they  should  be  select  men.  The  fittest  from 
among  all  men,  who  have  survived  the  numerous  mala- 
dies of  childhood  and  the  accidents  of  youth,  with  rugged 
constitutions  and  members  intact.  None  can  be  too 
choice  for  this  vocation.  None  too  brainy  or  too  brawny. 
In  filling  the  ranks  of  those  who  are  to  stand  before 
kings  and  guard  royalty  the  picked  men  of  a  nation  are 
taken.  The  Queen,  the  Czar,  and  the  Emperor,  must 
have  the  most  able  bodied  men,  the  best  favored,  and  the 
most  symmetrical  in  person  that  are  to  be  found  in  all 
their  realms.  Such  should  be  the  King's  ambassadors 
and  the  King's  armor  bearers.  Men  like  Saul  and  David 
and  Elijah,  goodly  to  look  upon,  with  natural  strength 
unabated,  well  formed  and  fully  developed.  That  such 
men  are  needed,  out  of  whom  to  evolve  ministers,  a 
moment's  reflection  and  consideration  will  make  clear. 
Take  any  of  the  prophets  under  the  Old  Testament  dis- 
pensation or  of  the  apostles  under  the  New  Testament 
regime.  What  manner  of  men  were  they  before  they 
became  prophets  and  apostles?  Say,  for  example's  sake, 
such  illustrious  characters  as  Moses,  Joshua,  Daniel, 
Isaiah,  Peter,  James,  John,  Pnul?  Divest  any  one  of 
these  prophets  or  apostles  of  their 'sacred  vestments  and 
what  do  we  find? 

In  Moses  smiting  the  tyrannical  Egyptian,  defending 
the  I'lelpless  daughters  of  Jethro  and  assisting  them  to 
water  the  flocks  of  their  father,  on  the  slopes  of  Horeb, 
we  have  a  sublime  exhibition  of  chivalry,  valor  and  cool- 
ness, qualities  which  were  needed  in  the  ambassador  oi 
Jehovah,  at  the  court  of  Pharaoh,  King  of  Egypt.  With- 
out these  he  could  not  have  calmly  announced  to  that 
monarch.  The  *T  Am"  sent  me,  or  thundered  into  his 
deaf  ear  his  Lord's  message,  "Let  my  people  go." 

Daniel,  the  Hebrew  hostage,  in  the  palace  of  the  great 
King  Nebuchadnezzar,  refusing  to  defile  himself  with  the 


meat  and  the  wine  from  the  king's  table,  manifests  those 
same  qualities  of  personal  independence  and  daring 
which  in  after  days  nerved  him  to  pray  according  to  his 
custom,  at  morning,  noon  and  night,  with  his  window 
open  toward  Jerusalem,  to  defy  the  king's  mandate  and 
beard  the  monarchs  of  the  forest  in  their  imprisoned  den. 

John  the  Baptist,  the  forerunner  of  our  Lord,  is  alone 
in  his  rugged  qualities  of  manhood  which  suitably  cor- 
responded to  his  ruggedness  of  manner  and  dress.  Here 
again  the  man  precedes  the  divine  herald.  Physically 
strong,  vigorous  and  invincible.  He  comes  suddenly 
upon  the  stage  of  action  and  like  a  Titan  levels  all  before 
him.  His  burning  words  and  sledge  haipmer  blows 
savor  more  of  the  desert  than  the  palace.  His  one  om- 
nific  command  "Repent''  he  utters  in  the  spirit  and  power 
of  Elijah.  No  wonder  Herod  beheaded  him,  for  this  was 
the  only  effectual  way  of  silencing  him.  And  yet  his 
native  characteristics — steadfastness,  brusqueness  and 
unflinching  courage — were  what  made  him  in  the  lan- 
guage of  his  Lord,  "A  bright  and  shining  light  and  the 
greatest  of  woman  born." 

Peter,  the  impetuous,  rash  and  reckless — attributes 
which  at  times  made  him  as  resistless  and  ebullient  as  a 
mountain  cataract — was  the  same  intrepid  soul  after  his 
conversion  and  as  a  disciple  of  the  Christ,  as  he  was  as 
a  fisherman  on  the  tempestuous  sea  of  Galilee.  Without 
this  fearless  dash  as  a  man  he  could  never  as  a  preacher 
have  charged  home  upon  the  Jews,  in  their  ov^n  chosen 
capital  city,  the  murder  of  the  Lord  of  life  and  glory. 

Another  notable  example  is  found  in  Saul  of  Tarsus, 
afterwards  Paul  the  Apostle.  Prominent  in  him  were 
the  elements  of  conscientiousness,  fearlessness  and  per- 
severance. Without  these  in  large  measure  he  could 
never  have  passed  unscathed  and  unmoved  through  the 
varied  vicissitudes  of  his  most  eventful  life,  to  close  it 

17 


with  that  triumphant  paean,  **I  have  foug^ht  a  good  fight, 
I  have  finished  my  course,  I  have  kept  the  faith." 

If  other  and  more  modern  examples  are  desired,  they 
are  not  far  to  seek.  What  shall  I  say  of  Luther,  the 
miner's  son?  Were  not  his  leonine  properties  in  evi- 
dence long  before  he  became  the  monk  that  shook  the 
world,  or  the  lion  of  the  Reformation?  Did  he  all  at 
once,  after  his  ordination  to  the  priesthood,  become  bold 
enough  to  burn  the  Pope's  bull,  or  dare  to  go  to  Worms 
though  there  were  as  many  devils  as  titles  on  the  house- 
tops? By  no  means.  W^e  simply  see  in  him  at  these 
periods  the  man  clothed  with  divine  authority,  not  simply 
a  man,  but  a  man  of  God.  Time  and  space  would  fail 
me,  were  I  to  limn  at  length  Whitefield,  the  hostler, 
Wesley,  the  Oxford  student,  Livingstone,  the  piecer  boy, 
Carcv,  the  cobbler,  and  numerous  others,  who  long  be- 
fore God  called  tliem  to  the  greater  work  of  ministering 
in  His  name;  in  field  and  in  factory,  in  shop  and  in 
classic  brills,  gave  unmistakable  proof  that  the  raw  ma- 
terial of  manhood  was  there,  out  of  which  God  by  His 
Gospel,  His  Grace  and  His  Providence,  might  make 
flaming  heralds  of  the  Cross. 

One  there  is,  however,  though  not  strictly  in  this  cate- 
gory, yet  who,  on  account  of  his  humanity,  may  be 
placed  there.  As  will  readily  be  anticipated,  allusion  is 
here  made  to  the  Christ,  who  before  and  after  He  had 
entered  upon  His  public  ministry  was  stii  generis,  The 
Man.  That  one  concerning  whom  Pilate  could  give  no 
grander  appellation  and  ejaculate  no  higher  encomium 
than  "Ecce  Homo" — "behold  the  man."  From  His  in- 
carnation a  most  unique  character.  The  truest  repre- 
sentative of  the  noblest  manhood  which  the  world  thus 
far  has  witnessed.  Surpassing  even  the  lofty  and  poetic 
descriptions  as  given  by  Shakespeare,  Milton  and 
Young.  A  perfect  balance  in  Himself  of  apposite  qual- 
ities.    A  composite  of  all  that  is  grand  and  noble  and 

18 


sublime  in  man,  and  all  that  is  gentle,  sweet  and  good  in 
woman.  Mark  His  candor.  His  independence.  His  tact, 
and  His  courage,  on  the  occasion  when  the  Jews  seeking 
to  entrap  Him,  brought  him  the  Roman  denarius  with 
the  wily  query  on  their  lips,  "Master,  is  it  lawful  to  give 
tribute  unto  Caesar?"  Or  His  native  wit.  His  inexor- 
able firmness -and  His  masterful  and  fearless  retort,  when 
the  sanctimonious  priests  brought  to  the  tribunal  of  His 
personal  judgment  the  unfortunate  woman  taken  in  the 
act  of  adultery.  Well  might  they  in  the  presence  of 
such  a  man  and  such  a  judicial  decision  depart  one  by 
one,  leaving  the  culprit  alone  in  the  presence  of  her 
Judge  and  Maker  to  hear  her  sentence  in  the  words, 
''Neither  do  I  condemn  thee ;  go,  and  sin  no  more." 
Bishop  Henry  W.  Warren  very  succinctly  and  forcibly 
observes  of  the  Christ,  "He  brought  down  a  nature  so 
vast  that  no  one  ever  midcrstood  it;  a  knowledge  so 
penetrating  that  men  were  amazed  at  His  questions  and 
ansv/ers  when  he  was  only  twelve  years  '^Id  :  so  broad 
that  only  men  skilled  in  casuistry,  laying  traps  to  catch 
Him  in  His  words  and  framing  horns  of  dilemna  to  toss 
Him,  were  always  caught  and  tossed  themselves,  till  at 
length  it  was  said,  "After  this  durst  no  man  anymiOre  ask 
him  any  questions."  It  has  been  the  frolicsome  delight 
of  mere  dialecticians  for  two  thousand  years  to  read  how 
the  Man  of  Galilee  used  up  the  proud  Pharisees  and  Sad- 
ducees.  Here,  then,  is  v/hat  we  find  has  been  and  must 
ever  be,  if  God's  order  is  followed  in  making  up  the  per- 
sonnel of  the  Christian  ministry ;  first  the  raw  material — 
man,  and  afterwards  the  official  and  more  finished  pro- 
duct— the  minister.  For  with  Locke  it  may  be  unhes- 
itatingly affirmed  ''that  God  when  he  makes  the  prophet 
docs  not  unmake  the  man,^'  but  rather  takes  him  as  he 
finds  him,  Avith  all  his  physical  and  mental  idiosyncrasies 
and  consecrates  him  for  higher  service.  The  sum  total 
of    all    of   which  is,  when  briefly  stated,  that  those  in 

19 


authority  should  lay  hands  suddenly  on  no  man  to  press 
him  into  the  office  and  work  of  a  minister  in  the  Church 
of  Jesus  Christ.  But  rather  that  their  hand  be  laid  upon 
the  door  of  admission  that  they  may  keep  it  closed 
against  the  incompetent,  the  self  seeking  and  the  un- 
manly. 

In  closing  this  chapter  I  am  constrained  to  observe 
that  it  was  never  so  necessary  as  now,  that  constant, 
vigilant  and  jealous  care  should  be  exercised  by  all 
persons  in  the  various  ecclesiastical  bodies,  charged 
with  the  high  commission  of  guarding  the  gate  through 
which  men  must  pass  to  ministerial  functions  in  the 
Church  of  God.  Most,  if  not  all,  of  the  denominations, 
require  some  preliminary  steps  to  be  taken  by  men  seek- 
ing admission  to  their  inner  courts  and  priestly  offices. 
They  have  standards  of  physical,  literary  and  moral  re- 
quirements, none  of  which,  so  far  as  I  have  examined 
them  are  too  exalted  or  too  exacting.  If  then,  unqual- 
ified and  inferior  men  are  admitted,  through  sympathy, 
favoritism,  or  lack  of  due  diligence,  the  gate-keeper, 
whoever  he  is,  whether  bishop,  presiding  elder,  or  ex- 
aminer— lay  or  cleric — is  responsible,  and  should  be 
held  to  a  strict  account  by  the  Church  he  represents. 
For  here  is  the  place  and  time  to  keep  out  incompetent 
men,  since  it  is  always  easier  to  keep  out  than  to  put  out. 

The  Rev.  J.  M.  Buckley,  D.  D.,  writing  on  this  sub- 
ject, aptly  and  truthfully  remarks,  "Many  facts  show  us 
that  there  never  was  so  much  need  for  care  in  the  admis- 
sion of  men  to  the  ministry  as  to-day.  All  varieties  of 
applicants  should  be  thoroughly  examined.  Mere  knowl- 
edge, without  common  sense,  without  evidence  of  a 
serious  character  and  a  genuine  call  to  preach,  may 
simply  be  the  introduction  of  a  person  whose  influence 
will  be  bad,  or  whose  impulsiveness  will  lead  him  into 
disgraceful  complications.  '•'  *  *  Surely  the  admission 
of  a  man  to  membership  in  such  a  body  as  an  Annual 


Conference,  whereby  he  has  a  claim  for  employment  and 
for  support,  should  be  as  carefully  decided  as  his  admis- 
sion into  a  mutual  benefit  insurance  association.  Even 
more  closely  should  he  be  scrutinized,  for  morality  and 
religion  do  not  enter  into  the  calculations  of  such  so- 
cieties, except  as  they  might  have  a  bearing  upon  the 
probable  length  of  a  man's  life.  While  the  work  of  a 
minister,  to  be  successful,  requires  a  strict  moraUty,  a 
spiritual  readiness,  a  doctrinal  soundness,  a  disciplined 
mind,  discretion,  and  a  lifelong  devotion.''  And  yet  the 
utmost  care  and  wisdom  should  be  employed,  lest  in  bar- 
ring the  way  against  undesirable  applicants,  worthy  and 
God  appointed  men,  by  reason  of  temporarily  impaired 
health,  imperfect  preparation,  or  technical  defect,  should 
be  shut  out  likewise.  Nevertheless,  on  account  of  the 
present  tendency  to  laxity,  indifference  and  softness,  (I 
had  almost  said  cowardice)  it  is  pertinent  to  repeat  and 
emphasize  the  exhortation,  keep  out  of  the  sacred  office 
all  inferior,  incompetent  and  unworthy  men. 

While,  then,  attention  will  be  invited  in  the  chapters 
which  are  to  follow  to  various  other  qualifications — 
natural  and  acquired — requisite  to  the  making  of  an 
acceptable  minister  of  Jesus  Christ ;  and  while  the  most 
efficient  way  of  executing  and  discharging  his  many  and 
delicate  duties  will  be  pointed  out,  yet  it  will  be  noticed 
that,  as  in  this  chapter,  so  throughout  this  volume,  the 
stress  is  again  and  again  laid  upon  the  necessity  of  man- 
hood, per  se.  For  after  all  has  been  said  and  done,  it 
will  be  discovered  that  it  is  not  the  man's  tools  or  the 
man's  weapons,  so  much  as  it  is  the  concrete  being  that 
uses  the  one  and  w^ields  the  other,  which  does  the  execu- 
tion. The  preacher's  sermons  may  be  models  of  excel- 
lence, his  visits  numerous,  his  logic  conclusive  and  his 
eloquence  convincing,  but  it  is  the  man  that  God^  calls 
and  that  God  uses.  All  history  and  alf  experience 
demonstrate  this.     Being,  with  Him,  is  more  than  the 

21 


mere  Incident  of  doing,  and  hiuuan  character,  than  the 
mere  accident  of  training.  Therefore,  the  man  is  more 
than  the  scholar,  or  the  orator,  or  tlie  pastor.  He  is  God's 
n.oblest  work,  possessing  hke  attributes,  and  is  only  a 
little  lower  than  the  cloli'uu.  Hence,  when  he  stands  forth 
as  the  representative  of  the  Almighty,  whether  it  be  in 
the  rugged  characteristics  of  a  John  the  Baptist,  or  with 
the  milder  traits  of  a  John  the  Beloved,  he  should  be  the 
manliest  of  men. 

''Turn,  turn  my  wheel :    Turn  round  and  round 
Without  a  pause,  without  a  sound ; 
So  spins  the  flying  world  around. 
This  clay  well  mixed  with  marl  and  sand, 
Follows  the  motion  of  the  hand  ; 
For  some  must  follow  and  some  command, 
TliQugh  all  are  made  of  clay." 


22 


CHAPTER  II. 


AUSPICIOUS  AND  INAUSPICIOUS  BEGINNINGS. 


Is  there  such  a  thing-  as  a  call  to  preach?  If  so  what 
is  its  force  and  how  does  it  operate?  Whence  does  it 
come  and  from  whom?  These  are  some  of  the  interroga- 
tions which,  like  sentinels  at  the  gate  of  a  citadel,  chal- 
leng^e  men  at  the  very  threshold  of  the  ministerial  career. 
That  there  has  been  such  a  call  has  been  the  universal 
consensus  of  opinion  in  the  Church  of  God  from  time 
immemorial.  That  this  call,  when  o-f  the  right  kind,  is 
both  personal  and  peremptory,  is  also  generally  con- 
ceded ;  while  no  truly  devout  soul  doubts  that  it  is  from 
within  and  without,  from  above  and  below,  from  God  and 
the  Church. 

St.  Paul's  asseveration  that  "no  man  taketh  this  honor 
unto  himself,  but  he  that  is  called  of  God,  as  was  Aaron" 
is  indicative,  at  least,  of  what  should  be,  even  though  it 
does  not  always  come  to  pass.  It  is  both  reasonable  and 
scriptural.  The  Master  himself  received  such  a  call  at 
the  Jordan,  if  not  before  when  a  boy  of  twelve  years  in 
the  temple  at  Jerusalem.  He  gave  public  notice  of  this 
call  when  He  read  His  great  commission  from  the  proph- 
ecy of  Isaiah,  on  the  sabbath  day,  in  the  synagogue  at 
Nazareth,  at  the  same  time  declaring  "this  day  is  this 
Scripture  fulfilled  in  your  ears."  Surely  the  Spirit  of  the 
Lord  God  was  upon  Him,  and  He  was  anointed  to  preach 
good  tidings  unto  the  meek,  to  bind  up  the  broken 
hearted,  to  proclaim  liberty  to  the  captives  and  the  open- 
ing of  the  prison  doors  to  those  who  are  bound,  in  a  sense 
in  which  no  other  man  has  ever  been.  Yet  our  antitype 
is  outlined  here  and  His  call  represents  ours. 

23 


That  some  men  who  have  entered  the  ministry  have 
mistaken  their  calHng  is  obvious.  How  this  transpired  is 
not  always  so  clear.  Wordly  Wiseman  says,  God  called 
others  but  these  men  heard  and  answered.  A  shrewd 
way  of  relieving-  God  of  the  responsibility,  but  not  alto- 
gether satisfactory  as  an  answer.  Whether  this  is  so  or 
not,  it  is  evident  that  there  are  some  in  the  pulpits  of  all 
the  Churches,  who,  judged  from  a  human  standpoint, 
have  but  few  gifts  or  graces  for  the  position.  So  far  as 
outward  appearances  are  trustworthy  data  they  were 
never  called  to  preach  the  Gospel.  It  therefore  behooves 
all  young  men  before  entering  this  profession  to  make 
themselves  doubly  sure  that  they  are  called  of  God  to  it. 
A  misconception  at  this  point  is  disastrous,  if  not  fatal. 
Better,  like  the  king  of  the  parable,  go  to  war  without 
computing  the  enemy's  strength,  or  begin  to  build  a 
house  without  counting  the  cost,  than  without  a  divine 
commission  undertake  to  lead  God's  hosts  and  fight 
God's  battles.  This,  moreover,  because  there  are  so 
many  signs  and  so  many  hallucinations  which  are  often- 
times interpreted  to  mean  a  "call  to  preach." 

Few  persons,  perhaps,  will  be  so  self-deluded,  as  to 
read  into  every  striking  event  that  may  transpire  in  their 
personal  history,  or  even  every  vision  and  dream  they 
may  have,  as  a  colored  brother  did,  a  call  to  this  offtce. 
If  so  some  wiser  and  more  practical  brother  may  read 
therein  a  call  to  a  more  menial  work.  The  story  is  told 
of  a  colored  man  who  much  preferred  the  pulpit  to  the 
plantation,  and  who  solemnly  informed  a  worshipping 
congregation,  from  whom  he  hoped  to  obtain  a  recom- 
mendation for  license  to  preach,  that  he  had  been  unmis- 
takably called  to  the  ministry  in  a  vision  of  the  night.  In 
the  vision,  he  said,  he  beheld  the  heavens  illuminated  and 
written,  as  on  an  open  scroll,  in  lines  of  living  light,  ap- 
peared the  letters  G.  P.  C.  In  his  ecstatic  state,  after  pon- 
dering for  some  time  as  to  what  these  might  mean,  he 


interpreted  them  as  standing  for  the  first  letters  of  the 
words,  "Go  Preach  Christ."  This^  to  him^  constituted 
his  call.  For,  said  he,  with  a  ring  of  triumphant  assur- 
ance in  his  question,  "What  can  G.  P.  C.  mean  but  'Go 
Preach  Christ'."  Imagine  then  his  dismay  and  chagrin,, 
when  one  of  the  deacons,  who  did  not  take  much  stock 
in  visions  and  dreams  and  less  in  the  brother's  preaching 
ability^  gravely  arose  and  said^  "Our  young  brother  is 
mistaken ;  he  did  not  read  the  handwriting  correctly,  for 
according  to  the  revelation  that  is  given  to  me,  G.  P.  C. 
does  not  mean  *Go  Preach  Christ,'  but  'Go  Pick  Cotton'," 
and  he  went.  Of  course,  there  is  a  blending  in  this  inci- 
dent of  the  serious  and  the  comical,  the  sublime  and  the 
ridiculous.  To  many  readers  of  these  pages,  it  may  ap- 
pear well  nigh  incredible  that  any  rational  being  should 
allow  himself  to  be  deceived^  or  should  seek  to  deceive 
others,  by  any  such  legerdemain.  But  it  has  often  been 
so.  Men  desiring  to  make  the  ministry  their  life  work 
have  read  into  their  predilections,  special  providences, 
visions  of  the  day  and  dreams  of  the  night,  a  call  thereto. 
If  the  question  should  here  arise,  which  doubtless  it 
will,  "Is  no  account  then  to  be  taken  of  a  personal  desire 
to  preach"?  I  answer.  Yes.  Furthermore,  a  strong 
preference  and  leaning  toward  this  vocation  should  be 
carefully  considered  and  duly  recognized.  I  have  dis- 
covered, however,  in  the  examination  of  candidates  for 
license  to  preach,  that  often  when  advertance  has  been 
made  to  their  call  to  the  work,  some  of  them  have  seemed 
to  minify  their  own  favorable  feelings  and  individual 
wishes  in  the  premises.  Why  they  did  this,  I  never  have 
been  able  fully  to  discern,  unless  it  was  that  they  labored 
under  the  impression  that  if  they  confessed  to  a  desire  to 
preach,  this  would  be  evidence  of  itself  of  their  unfitness 
and  that  they  had  received  no  divine  call.  On  the  other 
hand,  others  have  seemed  to  think  that  if  they  only  af- 
firmed, with  some  degree  of   warmth^   that   they   had   a 

25 


natural  shrinking  from  the  work,  amounting  almost  to 
an  abhorrence  for  it,  and  that  they  would  rather  do  any- 
thing else  under  the  sun,  that  this  avowal  and  the  em- 
phatic manner  in  which  they  made  it,  were  indisputable 
testimony  of  their  fitness  and  a  valid  credential  of  their 
divine  commission. 

Such  reasoning  about  one's  call  is  altogether  falla- 
cious, notwithstanding  it  has  found  advocates  among 
some  of  the  leading  magnates  of  the  Churches.  Our  posi- 
tion is  this — since  the  call  is  human  as  well  as  divine — it 
may  be  as  providentally  indicated  by  one's  longing  to 
engage  in  God's  service,  as  when  it  comes  at  the  sug- 
gestion or  invitation  of  another.  While  we  cannot  strict- 
ly speak  of  volunteers  in  this  sphere,  any  more  than  we 
can  of  drafted  men,  yet  the  middle  course  lies  open  to  us.. 
Men  may  find  themselves  with  a  natural  bent  for  the  work 
toward  which  God  is  drawing  them,  and  not  distinguish, 
for  the  time  being,  the  natural  inclination  from  the 
heavenly  constraint.  Professor  George  Adam  Smith,  of 
Scotland,  corroborates  this  view.  In  his  Commentary  on 
Isaiah,  he  makes  the  following  statements:  ''Isaiah  got 
no  call  in  our  conventional  sense  of  the  word.  After  pass- 
ing through  the  fundamental  religious  experiences  of  for- 
giveness and  cleansing,  which  are  in  every  case  the  indis- 
pensable premises  of  life  with  God,  Isaiah  was  left  to 
himself.  No  direct  summons  was  addressed  to  him,  no 
compulsion  was  laid  upon  him ;  but  he  heard  the  voice  of 
God  asking  generally  for  messengers,  and  he  on  his  own 
responsibility  answered  it  for  himself  in  particular.  So 
great  an  example  cannot  be  too  closely  studied  by  candi- 
dates for  the  ministry  in  our  day.  There  are  men  who 
pass  into  the  ministry,  by  social  pressure,  or  the  opinion 
of  the  circles  they  belong  to,  and  there  are  men  who 
adopt  the  profession  simply  because  it  is  on  the  line  of 
least  resistance.  From  which  false  beginnings  rise  the 
spent  force,  the  premature  stoppage,  the  stagnancy,  the 

26 


aimlessness  and  heartlessness  which  are  the  scandals  of 
the  professional  ministry,  and  the  weakness  of  the  Christ- 
ian church  in  our  day.  God  will  have  no  driftwood  for 
his  sacrifices ;  no  driftmen  for  his  ministers.  Self-conse- 
cration is  the  beginning-  of  his  service ;  and  a  sense  of  our 
own  freedom  and  our  own  responsibility  is  an  indispen- 
sable element  in  the  act  of  self-consecration.  We — not 
God — have  to  make  the  decision." 

Emphasis  is  sometimes  placed  upon  the  fact  that 
men  have  tried  law,  medicine,  and  various  other  profes- 
sions and  trades,  before  turning  their  attention  to  the 
pulpit,  and  failed  in  each  and  every  one.  Immediately 
they  have  jumped  to  the  conclusion  their  failures  meant 
that  they  must  preach  the  gospel.  Suffice  it  to  say,  that 
too  often  in  these  cases,  they  have  proved  to  be  more  con- 
spicuous failures  in  this  last,  than  in  any  of  their  former 
avocations.  The  fact  then  remains  that  an  inclination  for 
or  against  preaching,  success  or  failure  in  any  other  call- 
ing, as  signs  of  a  divine  call,  when  taken  alone  may  be 
misleading  or  otherwise.  Ordinarily,  we  would  regard 
a  desire  to  preach  and  former  success  in  business  as  more 
favorable  remarks  of  a  call  to  the  ministry,  than  their  op- 
posites.  They  are  more  trustworthy.  They  are  clearly 
indicative  of  a  solicitude  and  an  ability  which  prognosti- 
cate success  in  the  Lord's  service,  as  they  proved  to  be 
in  secular  pursuits.  But  no  will  o'  the  wisp  must  be  fol- 
lowed here,  it  must  be  a  heavenly  beacon,  a  pillar  of  fire, 
which  goes  before  the  chosen  of  the  Lord.  If  it  is  not, 
then  instead  of  a  clear,  unclouded  pathway  and  a  life  of 
delightsome  labor,  it  will  be  uncertain  groping  and  a 
painful  drudgery  all  through  one's  ministerial  career. 
Hence,  we  reiterate,  a  genuine  call  to  preach  is  subjective 
and  objective,  personal  and  peremptory,  from  God  and 
the  Church. 

Most  religious  bodies  now  require  that  candidates 
for  their  ministries  shall  be  so  called.     Some  go  further 

27 


and  exact  from  all  candidates  a  solemn  affirmation  that 
they  feel  themselves  inwardly  moved  by  the  Holy  Ghost 
to  preach,  before  they  are  admitted  to  the  sacred  office. 
True,  these  Churches  are  not  so  unanimous  as  to  the 
mode  or  manner  of  the  call,  as  they  are  to  the  fact.  In 
the  Disciplines  and  Theologies  of  the  various  religious 
denominations  extant  are  to  be  found  whole  paragraphs 
and  chapters  descriptive  and  explanatory  of  the  nature 
and  manner  of  this  call.  These  paragraphs  and  chapters 
contain  much  that  is  valuable  and  helpful  to  the  conscien- 
tious neophyte  and  to  examining  committees.  These 
books  explain  what  is  meant  by  an  ordinary  call  and  a 
call  extraordinary ;  a  natural  call  and  a  call  supernatural. 
The  foregoing  doubtless  are  two  sets  of  labels  for  the 
same  articles.  Without  dwelling  at  length  on  these,  it 
will  be  found  more  satisfactory  to  present  a  concrete  case 
of  a  divine  call,  which  will  cover  all  points  touched  upon 
thus  far  under  this  head. 

The  case  we  cite  is  that  of  St.  Paul.  Hear  his  con- 
fession, "Woe  unto  me  if  I  preach  not  the  Gospel."  From 
this  confession  it  is  conclusively  clear  that  necessity  was 
laid  upon  him  from  above  to  proclaim  the  Gospel  of 
Christ,  and  that  there  was  no  doubt  in  his  own  mind  that 
he  must  do  it,  as  evidenced  by  the  personal  pronoun  '7." 
Furthermore,  he  was  confident  that  condemnation,  loss 
and  woe  would  attend  him,  unless  he  was  obedient  to  this 
call.  On  another  occasion  he  thanked  Christ  Jesus  for 
having  put  him  into  the  ministry,  and  counting  him 
worthy  of  being  a  co-worker  with  his  Lord  in  the  re- 
demption of  the  race.  The  inference  is  that  he  did  not 
put  himself  there,  neither  was  he  put  there  by  any  deacon, 
presbyter,  or  bishop,  but  by  his  Lord  and  Master.  This 
only  can  be  the  meaning  of  the  words,  "Go  thy  way  for 
he  is  a  chosen  vessel  unto  ine,  to  bear  my  name  before 
the  Gentiles  and  kings  and  the  children  of  Israel,"  spoken 
by   the   Lord   to   Ananias,    concerning   Paul;    and   the 

28 


apostle's  own  language  when  he  affirmed,  "and  the  minis- 
try which  I  have  received  of  the  Lord  Jesus,  to  testify  the 
gospel  of  the  grace  of  God."  When  the  Church  at  An- 
tioch,  under  the  direction  of  the  Holy  Ghost,  formally 
set  him  apart  by  the  laying  on  of  hands,  to  the  work  to 
which  he  had  been  divinely  anointed,  then  his  call  to  the 
ministry  of  the  word  was  complete. 

This  Pauline  call  is  ideal.  In  its  brevity  and  sim- 
plicity, its  clearness  and  directness,  it  surpasses  all  the 
disquisitions  which  have  ever  been  written  on  a  call  to 
preach,  and  all  the  examples  ever  cited  as  illustrations  of 
the  same.  Therefore,  such  an  assurance  of  a  call  to  the 
work  of  the  ministry  as  this  should  be  desired  and  sought 
after  by  the  subject  himself,  and  should  be  acceptable  to 
the  Church  into  whose  fold  he  goes  to  shepherd  a  flock. 
No  other  call  should  be  heeded,  no  other  call  should  be 
demanded,  and  with  no  other  call  should  the  candidate 
or  the  Church  be  satisfied. 

After  God  has  called  and  like  Samuel,  answer  has 
been  made, — "Speak  Lord  for  thy  servant  heareth" — 
then  unless  one  has  already  attained  it,  he  should  tarry 
long  enough  to  secure  the  best  and  most  thorough  men- 
tal preparation  possible  for  his  work.  It  should  be  borne 
in  mind  constantly  that  the  era  of  uneducated  ministers 
has  passed,  and  that  we  are  living  in  an  age  and  in  a  land 
of  schools  and  colleges.  Hence,  one  should  act  accord- 
ingly, and  if  it  is  within  his  power  obtain  a  full  college 
course  to  fit  him  for  his  life's  work.  Such  a  course  is 
most  desirable.  It  gives  one  a  knowledge  of  the  master- 
pieces of  antiquity.  It  makes  him  a  man  of  power  in 
whatever  community  he  may  settle.  For  "knowledge  is 
power,"  as  Lord  Bacon  says,  even  though  it  be  a  knowl- 
edge of  Greek  roots  and  logarithms.  But  a  full  collegiate 
course  is  desirable,  further,  because  it  gives  a  man  a 
thorough  discipline.  It  exercises  his  reasoning  faculties 
and  teaches  him  how  best  to  I'se  them  in  post-graduate 

29 


days.  It  enlarges  his  intellectual  horizon.  There  accrue 
from  it  a  fine  polish  and  finish  which  are  lacking  ordin- 
arily in  those  who  are  deprived  of  its  advantages.  That 
one  has  successfully  passed  through  college  will  often  be 
a  sufificient  recommendation  to  pass  him  up  and  on  in  his 
profession.  His  diploma  becomes  his  passport.  He 
has  the  prestige  of  his  Alma  Mater  back  of  him,  and  his 
fraternity  influence  constantly  operating  in  his  favor.  His 
chances  in  the  race  for  honor  and  for  position  and  recog- 
nition are  thus  greatly  augmented.  As  a  preacher,  his 
congregation  will  have  for  him  a  profounder  respect,  if 
not  reverence,  on  this  account.  Hence,  one  should  strive 
to  go  to  college. 

However,  if  this  course  is  not  within  reach,  at  least 
one  should  manage  to  graduate  from  a  first-class 
academy.  Following  this  up  with  a  course  of  study  in  a 
theological  seminary  of  the  Church  of  which  he  is  a  mem- 
ber, and  into  whose  ministry  he  expects  to  enter.  I  am 
aware  that  some  educators  in  the  Church  would  advise 
academic  and  collegiate  training  in  preference  to  the 
academic  and  theological,  where  but  two  out  of  the  three 
institutions  of  learning  can  be  attended.  Yet,  accepting 
the  well  founded  principle,  which  has  been  fully  estab- 
lished, that  for  special  trades  and  professions  special 
training  is  requisite ;  I  advocate  the  training  of  the 
theological  seminary  for  coming  ministers.  I  do  this  on 
the  same  grounds  and  for  like  reasons  that  I  would  advo- 
cate the  law  school  for  the  coming  lawyer,  clinical 
lectures  for  coming  physicians,  and  the  carpenter's  bench 
for  the  would  be  carpenter.  That  the  drift  of  our  educa- 
tional processes  is  more  and  more  in  the  direction  of 
special  preparation  for  special  work,  is  self  evident.  This 
is  most  clearly  evinced  by  the  changes  that  have  taken 
and  are  now  taking  place  in  the  curriculla  of  our  colleges, 
by  which  "electives"  arc  being  substituted  for  the  old 
stereotyped  courses. 

30 


Then,  ag-ain,  it  should  not  be  forgotten  that  the 
"classical  course"  in  the  academy  of  today  is  equivalent 
to  the  college  course  of  a  quarter  of  a  century  ago.  It 
furnishes  an  opportunity  of  gaining  a  fair  amount  of 
knowledge  of  Greek,  Latin  and  the  higher  Mathematics. 
This  course,  supplemented  by  the  theological  seminary 
studies  in  Hebrew  and  Theology,  will  give  the  theologue 
a  good  mental  furnishing  with  which  to  begin  ministerial 
housekeeping.  Nevertheless,  it  is  wise  to  plan  to  go 
through  all  of  the  schools,  from  the  kindergarten  to  the 
university ;  for  no  preparation  can  more  than  fit  a 
preacher  for  the  work  to  which  he  is  called,  as  will  be 
more  fully  realized  by  him  in  after  years  than  when  just 
beginning  his  public  career. 

But  even  though  some  men  should  be  so  fortunate 
as  to  have  the  culture  of  all  the  schools  above  mentioned, 
if  the  root  of  the  matter  is  not  in  them,  they  will  discover 
that  there  are  graduates  from  the  ''World's  University"  all 
about  them,  who  with  a  genius  for  public  speaking  and  a 
thorough  devotion  to  divinity  will  accomplish  more  for 
God  and  humanity,  than  some  other  man  with  their 
scholastic  degrees,  who  are  lacking  in  this  respect.  Other 
things  being  equal  this  should  not  happen.  If  it  has  in 
the  past,  it  should  not  deter  us  from  so  equipping  our- 
selves, so  that  it  shall  not  happen  again  so  far  as  we  are 
concerned.  In  order  that  this  may  be  so,  one  will  need 
to  do  something  more  than  rest  upon  his  oars  and  glide 
placidly  along,  satisfied  with  the  progress  already  made. 
The  ocean  of  knowledge,  as  well  as  the  truth,  lies  before 
us.  To  reach  it  and  explore  it  we  must  needs  pull  against 
wind  and  tide.  In  other  words  the  education  thus  far 
received  has  been  preparatory.  To  make  progress  and 
become  a  master,  one  must  be  a  student  all  the  days  of 
his  life,  and  study  must  be  co-extensive  with  his  ministry. 
Neither  should  he  be  content  with  simply  keeping  abreast 
of  the  times,  but  forge  ahead  of  them.    Whether  we  shall 

31 


do  this  or  fall  back  to  the  rear  will  not  depend  upon  what 
school  we  attended,  but  what  we  actually  are  as  scholars. 

The  ajbsence  of  a  collegiate  or  an  academic  training 
must  not,  however,  stand  as  an  insuperable  barrier  to  the 
work  of  the  ministry,  if  the  call  is  clear,  positive  and  per- 
sonal, and  the  higher  schools  for  any  reason  cannot  be 
attended.  While  an  educated  ministry  has  always  been 
demanded,  and  never  more  than  now,  yet  there  have 
always  been  many,  and  those  among  the  most  practical 
and  efficient  workmen,  who  did  not  acquire  their  skill  in 
the  schools.  From  the  time  that  the  Pharisees  scorn- 
fully asked  concerning  the  Christ,  "How  knoweth  this 
man  letters,  having  never  learned"?  to  the  present,  there 
have  been  those  who,  like  the  Master,  did  not  come  to  the 
ministry  by  way  of  the  colleges,  but  of  the  shops,  of  the 
farm  and  of  the  factory.  As  he  was  called  directly  from 
the  carpenter's  bench,  and  Elisha  directly  from  the 
plough,  and  Levi  directly  from  "the  receipt  of  custom" 
to  be  leaders  and  prophets,  teachers  and  preachers,  so 
have  countless  others,  whose  shoes  latchets  many  of  us 
are  not  worthy  to  unloose.  And  yet,  notwithstanding, 
the  formulated  and  regular  order  of  the  Church  should  be 
followed,  and  it  should  require  both  a  clear  call  and  a 
thorough  preparation  before  it  gives  its  endorsement  and 
issues  its  commission  to  any  one  to  preach  the  Gospel. 

There  is  another  phase  of  preparation  for  the  minis- 
try which  should  not  be  entirely  passed  over  here.  It 
may  be  differentiated  from  the  former  by  the  descriptive 
word  spiritual.  To  be  sure  it  is  implied  in  one's  call  to 
preach  and  assumed  when  the  mental  furnishing  is 
taking  place.  Nevertheless,  it  is  not  always  present. 
Hence  the  reason  for  noting  it  in  this  connection.  The 
culture  of  the  schools  is  largely  a  man  made  requisition 
which  must  he  met,  to  some  extent,  before  the  Churches 
will  invest  men  with  authority  to  preach.  The  culture 
which  spiritually  fits  for  this  work  is  largely  of  the  closet. 


It  comes  'by  fasting-  and  prayer.  St.  Paul  lays  stress  on  it 
in  his  instructions  to  Timothy.  It  is  of  the  soul  rather 
than  the  head,  and  consists  in  the  divine  anointing  and 
the  unction  of  the  Holy  One.  Our  Lord,  when  He  had 
finished  His  own  earthly  mission  and  was  about  to  con- 
secrate his  successors  that  they  might  carry  it  forward, 
commanded  them  that  they  should  not  start  forth  to  its 
accomplishment  until  they  had  been  endued  with  power 
from  on  high.  Consequently,  they  tarried  at  Jerusalem 
until  they  received  the  baptism  of  the  Holy  Ghost  and  of 
fire.  Then  they  were  ready  to  go  anywhere  and  preach 
Christ  and  Him  crucified.  Need  I  say  that  this  spiritual 
preparation  is  paramount  to  all  others?  With  it  the  man 
in  the  pulpit  is  a  giant;  without  it  he  may  be  a  Samson 
intellectually^  but  he  is  a  Samson  shorn  of  his  locks.  Can- 
didates for  the  ministry  may  not  be  able  to  command  all 
the  physical,  mental  and  scholastic  excellence  for  them- 
selves, which  have  thus  far  been  enumerated.  This  last 
and  most  important  is  obtainable  by  all.  It  may  be  had 
in  answer  to  earnest  importunate  prayer.  Ask,  then,  and 
receive. 

The  call  answered  and  the  most  feasible  all-round 
preparation  made,  the  next  initiative  is  beginning  to 
preach.  First  sermons  are  always  regarded,  both  by 
preachers  and  listeners,  as  great  events.  Sometimes  be- 
cause of  their  length  and  sometimes  because  of  their 
breadth^  and  again  because  of  the  success  or  failure  at- 
tending them.  It  is  well  if  their  chief  characteristics  are 
clearness^  simplicity  and  brevity.  A  good  maxim  to  fol- 
low is  not  to  put  the  fodder  too  high  for  the  flock,  nor 
keep  them  waiting  too  long  for  their  meat.  Give  it  to 
them  in  due  season./  This  counsel  is  especially  pertinent 
to  young  men  just^out  of  the  schools.  They  forget  two 
essential  facts :  first,  that  they  are  in  the  presence  of  a 
promiscuous  company  of  men  and  women  waiting  to 
receive  the  Word  of  God  and  not  of  man ;  and  secondly, 

33 


that  they  themselves  are  not  there  to  give  an  exhibition 
of  their  erudition,  but  to  deliver  the  message  of  their 
Lord  in  the  most  straightforward  and  impressive  manner 
possible.  In  addressing  a  congregation  generally,  it 
would  be  well  to  follow  the  advice  Cromwell  gave  his 
soldiers  and  "fire  low."  In  doing  so  we  shall  be  more 
liable,  to  hit  the  heart,  which  is  the  very  citadel  of  Man- 
soul.  It  is  a  fact  which  ought  to  be  accentuated  that  few 
persons  are  converted  through  the  head.  Consequently 
few  through  purely  intellectual  preaching.  More  execu- 
tion is  accomplished  by  aiming  at  the  heart.  We  are 
apt  in  our  eagerness  to  prepare  and  preach  great  sermons 
to  overlook  this  matter.  Bernard^  whose  power  came 
from  tenderness  and  simplicity,  on  one  occasion  preached 
a  very  scholarly  sermon.  The  learned  only  thanked  him 
and  gave  applause.  The  next  day  he  preached  tenderly 
and  plainly,  as  had  been  his  custom,  and  the  good,  the 
humble  and  the  godly  gave  thanks  and  invoked  blessings 
upon  his  head,  which  some  of  the  scholarly  wondered  at. 
"Ah/'  said  he,  "yesterday  I  preached  Bernard,  but  today 
I  preached  Christ."  Paul  boasts  that  his  "speech"  and 
"his  preaching  was  not  with  enticing  w^ords  of  man's 
wisdom,  but  in  demonstration  of  the  spirit  and  of  power." 
If  somewhat  embarrassed  and  one  has  apparently 
what  is  commonly  called  a  "poor  time"  he  ought  not  to  be 
discouraged  or  disheartened.  Many  of  the  great  preachers 
have  done  no  better  on  the  start.  Matthew  Simpson, 
afterwards  a  peerless  pulpit  orator  and  a  bishop  in  the 
Methodist  Episcopal  Church,  in  the  beginning  of  his 
ministry  was  so  dissatisfied  with  his  own  efforts  that  he 
was  on  the  point  of  abandoning  his  work.  But  he  held 
on  and  God  made  him  a  polished  arrow  in  the  divine 
quiver.  And  then  again,  the  preacher's  poor  time  may 
be  a  feast  of  fat  things  to  some  poor  soul,  hungering  for 
just  the  crumbs  of  truth  and  not  strong  enough  to  eat  the 
bread  of  life  served  up  in  a  more  elaborate  form.       A 

34 


story  is  told  of  a  young  Scotch  minister  who  made  his 
first  attempt  to  deliver  a  sermon  from  the  steps  of  the 
house  of  John  Knox,  in  Edinburgh.  A  propitious  spot 
certainly  from  which  to  hold  forth  the  lamp  of  life !  But 
alas !  sacred  spots^  persons  and  associations  do  not 
always  insure  a  good  preaching  time,  as  the  young 
man  discovered  to  his  sorrow.  For  taking  as  his  text 
the  words,  "Behold  the  Lamb  of  God  that  taketh 
away  the  sin  of  the  world,"  he  talked  disconnectedly 
and  incoherently  for  a  few  moments  and  then 
completely  broke  down.  He  was  very  much  discouraged 
at  his  own  conscious  failure,  and  was  hurrying  away  from 
the  scene  of  his  supposed  defeat,  when  an  old  woman  laid 
hold  of  his  arm  and  said,  ''Laddie,  you've  brought  my 
puir  wandering  heart  back  to  the  Lamb  of  God/'  and  his 
rout  was  suddenly  transformed  into  a  glorious  victory. 

Neither  if  one  has  what  is  called  a  ''good  time" 
should  he  be  unduly  elated,  for  on  such  an  occasion  a 
man  may  speak  with  ease,  and  grace,  and  great  fluency, 
and  yet  accomplish  little.  We  older  preachers,  who  have 
passed  this  period  and  look  back,  often  wonder  what  we 
said  that  in  any  way  could  have  edified  God's  people  in 
our  earlier  efforts  at  preaching  His  Word.  Certain  it  is 
that  there  is  at  this  period  a  dash  almost  amounting  to 
recklessness,  and  a  spontaniety  which  well  nigh  carries 
one  ofif  his  feet  in  the  manner  and  the  matter  of  preaching. 
These,  to  a  large  degree,  pass  away  with  the  passing  of 
the  years.  It  would  have  been  better  for  many  of  us  if 
we  could  have  restrained  some  of  this  dash  and  some  of 
this  flow  at  that  time,  and  retained  a  modicum  of  it  for 
use  in  after  years. 

In  the  selection  of  texts  for  initial  sermons  in  new 
fields  of  labor,  much  discretion  needs  to  be  exercised. 
This  same  precaution  applies  to  the  texts  for  occasional 
sermons. f  Let  them  be  such  as  that  they  cannot  make  a 
grotesque  or  humorous  impression,  nor  from  which  un- 

35 


canny  inferences  may  be  drawn.  Better  not,  for  example, 
take  such  as,  "Arise,  shine,  for  thy  light  has  come/'  or 
''All  that  ever  came  before  me  were  thieves  and  robbers," 
or  ''Never  man  spake  as  this  man."  If  one  does,  as  sure  as 
man  is  man,  some  obtuse,  evil  minded,  or  cynical  hearer 
will  charge  him  with  egotism,  or  conceit,  or  something 
worse.  A  little  forethought  at  this  point  will  save  one 
from  much  embarrassment  and  chagrin.  Such  texts  as 
"I  am  ready  to  preach  the  Gospel  to  you  also,"  "We  are 
laborers  together  with  God,"  "I  come  to  you  in  the  name 
of  the  Lord  of  Hosts,"  are  much  more  appropriate  and  in 
place  on  such  occasions,  or  as  Cicero  says  "ut  diceat" — 
most  becoming. 

A  first  sermon  presupposes  a  first  Church.  This  may 
not  be  so  and  frequently  is  not.  If  one  is  to  enter  the 
ministry  of  a  Church  having  a  congregational  form  of 
government,  he  is  without  a  pastorate  up  to  this  time. 
This  form  of  Church  government  provides  for  what  is 
known  as  the  calling  of  ministers.  Hence,  the  first  work 
will  be  candidating,  or  preaching  on  trial.  The  latter  part 
of  this  statement  is  most  literally  and  severely  true.  For 
it  is  both  a  trial  and  an  ordeal  for  a  young  man  just  out  of 
the  Seminary  to  go  candidating.  But  distasteful  as  it 
may  be,  he  must  do  it  before  he  can  become  a  settled 
pastor.  It  will  be  wise  in  him  if  he  does  not  aspire  too 
high  as  to  the  grade  of  Church  he  will  serve.  Better  for 
him  to  accept  an  invitation  coming  unanimously  from 
some  country  parish  than  to  enter  the  half  open  door  of  a 
rich  city  church. 

When  one  is  to  become  a  preacher  in  a  Church 
which  has  an  "Itinerant"  system  he  will  be  relieved  of  the 
unpleasant  work  of  candidating,  yet  at  the  same  time  his 
chances  of  beginning  his  ministry  away  up  in  the  scale 
are  greatly  diminished.  The  rotating  wheel  usually,  in 
its  revolutions,  leaves  the  young  preacher  at  the  bottom, 
and  not  the  top.    Nearly  all  ministers  under  this  system 

3(3 


have  to  serve  an  apprenticeship  at  the  trade.  Few  are 
placed  in  charg-e  of  large,  important  and  influential 
churches  on  first  entering  upon  their  work,  or  even  dur- 
ing the  years  of  their  novitiate.  It  is  observable  that  most 
of  them  begin  on  what  has  become  laconically  known  as 
''Hard  Scrabble  Charge."  Here  they  often  find  a  super- 
abundance of  work  and  little  pay.  But  even  those  un- 
propitious  features  should  not  deter  one  from  beginning 
here.  For,  if  rightly  viewed  and  used,  they  have  their 
compensations.  Here  a  man  may  learn  how  and  what  to 
preach.  Here  leisure  will  be  afiforded  him  from  the  most 
exacting  and  exhausting  duties  of  upper  society.  Here 
he  can  ibecome  master  of  the  polity  of  his  own  denomina- 
tion and  familiarize  himself  with  the  doctrines,  usages 
and  governments  of  other  Churches.  And  what  is  still 
more  advantageous,  one  may  so  fit  himself  as  that  when 
other  fields  of  labor  open  to  him,  he  can  enter  them  with- 
out any  hesitation  or  mental  reservation  and  magnificent- 
ly maintain  himself  in  the  new  and  larger  sphere. 

If  it  should  ibe  urged,  in  rebuttal,  that  it  is  always 
harder  for  a  man  to  go  up  than  it  is  to  go  down,  and 
therefore  one  should  begin  as  high  up  as  he  can  reach 
even  in  the  ministry ;  this  may  be  conceded,  but  it  is  also 
true  that  some  ministers  start  on  too  high  a  plane  and 
have  to  come  down.  If  the  ''powers  that  be"  should  suc- 
ceed in  keeping  them  there  for  a  time,  the  chariot  wheels 
drag  heavily  nevertheless,  until  the  break  comes,  which 
it  is  sure  to  do  sooner  or  later.  If  it  is  asked,  "Is  it  not 
difficult  for  a  preacher,  who  begins  low  down,  to  grade 
up?"  the  answer  must  be,  "Yes."  If,  however,  he  can  pos- 
sess himself  in  patience  and  bide  his  time,  his  day  will 
surely  come.  "Wait  a  wee  and  dinna  worry"  is  not  only 
a  good  definition  of  that  patience  with  which  the  toiler 
in  God's  vineyard  should  possess  himself,  but  it  is  a  most 
useful  maxim  to  follow.  If  the  Knight  of  Ravenswood 
could  inscribe  upon  his  shield,  "I  bide  my  time/'  much 

37 


more  the  Knight  of  the  Cross.  He  won  by  patience  and 
valor  what  valor  alone  could  never  have  achieved.  If  one 
only  grows  while  he  waits,  he  will  be  the  man  for  the 
place  when  the  place  is  ready  for  the  man. 

This  leads  me  to  remark,  by  way  of  encouragement, 
that  merit  wins  in  the  ministry  in  the  long  run  as  certainly 
and  surely  as  it  does  elsewhere.  It  may  not  always  and 
immediately  receive  recognition.  Neither  may  it  be  im- 
mediately rewarded.  Still  it  will  be  noticed  by  discerning 
men  and  mentioned  to  one's  credit.  This  in  itself  is  better 
than  the  loud  applause  of  the  multitude,  or  the  empty 
honors  they  are  often  so  ready  to  confer.  Solid  worth 
usually  becomes  known  and  receives  homage.  The  Rev. 
Joseph  Butler,  author  of  the  masterful  and  unanswerable 
"Analogy  of  ReHgion/'  toiled  on  in  comparative  ob- 
scurity for  many  years,  but  recognition  of  his  worth 
came  at  last  in  the  promotion  to  the  bishopric.  The  Rev. 
Dr.  DeWitt  Talmage,  one  of  the  most  brilliant  pulpit 
orators,  did  much  plodding  as  many  another  has  done, 
before  he  reached  the  zenith  of  his  popularity  and  power. 
The  same  may  be  affirmed  of  Rev.  John  Watson,  better 
known  by  his  noin<  de  plume,  Ian  Maclaren,  who  as  sud- 
denly as  a  meteor  flashed  forth  in  the  ecclesiastical  sky  of 
two  continents.  These,  and  numerous  others  who  might 
readily  be  cited  from  a  long  line  of  illustrious  pulpiteers, 
enforce  the  inspiring  lesson,  that  all  may  make  their  lives 
sublime  if  they  will  "learn  to  labor  and  to  wait."  The 
Itinerant  wheel,  in  some  one  of  its  revolutions,  will  doubt- 
less throw  the  most  worthy  oflf  at  the  top,  or  the  long 
expected  call  come,  if  one  can  only  persevere  long 
enough. 

Various  methods  of  bettering  oneself  are  often  sug- 
gested, and  various  methods  have  often  been  tried.  The 
one  worthy  of  universal  recommendation  is  to  make 
oneself  so  large  by  his  sermons  and  labors  that  a  small 
charge  shall  not  have  room  enough  to  contain  him.    Like 


Joseph's  fruitful  vine,  we  may  let  our  boughs  grow  over 
our  local  church  walls.  Then  some  other  people^  tasting 
the  quality  of  the  fruity  will  desire  more  and  possibly  seek 
to  transplant  the  vine  itself.  As  some  one  has  said,  "the 
best  way  to  get  out  of  a  small  pulpit  is  to  grow  out/'  and 
I  may  add  "the  best  way  to  obtain  a  larger  is  to  possess 
the  ability  to  fill  it."  "Filling  in"  should  always  be  the 
complement  of  "growing  out."  But  even  then  one  must 
pray  the  Lord  that  he  will  not  send  us  up,  unless  He  him- 
self go  with  us.  If,  like  Israel,  we  become  anxious  to  hear 
the  sound  of  the  "going  in  the  tops  of  the  mulberry 
trees",  as  the  signal  for  advance,  we  must  not  yield  to  the 
strong  temptation  which  will  inevitably  come^  to  shake 
them  ourselves.  Howbeit,  when  the  divine  signal  is  given 
for  us  to  move  forward,  we  should  advance  expecting  the 
Lord  to  be  with  us  and  gfive  us  success. 


39 


CHAPTER   III. 


PERSONAL   EXCELLENCIES   AND   DEFECTS. 


To  many  readers  the  mere  mention  of  some  matters 
treated  in  this  chapter  will  doubtless  seem  trivial  and 
superfluous.  Perhaps  they  will  appear  as  mere  trifles — 
the  anise,  the  mint  and  the  cummin^ — as  compared  with 
the  more  weighty  matters  pertaining  to  the  minister  and 
his  work.  They  are,  however,  so  closely  related  to  him- 
self, and  have  so  much  to  do  with  his  acceptibility  in  gen- 
eral that  it  would  be  like  the  play  of  ''Hamlet"  with  Ham- 
let left  out,  if  these  notes  on  the  "persona"  were  omitted. 
It  is  true  that  trifles  are  trifles,  and  many  times  nothing 
more.  Sometimes  they  are  as  light  as  air  and  as  harmless 
too.  At  others,  as  heavy  as  sand  and  as  destructive  as 
death.  The  snowflake  singly  and  the  tiny  particles  of 
hoar  frost  alone  mean  but  little.  A  child's  breath  may 
blow  the  one  w^hither  he  will,  and  a  child's  hand  dash  the 
other  from  the  cup  of  the  lily  without  harm.  But,  let 
these  little  snowflakes  gather,  and  these  little  particles  of 
hoar  frost  aggregate,  and  what  then?  Why,  a  nation's 
traffic  is  blocked  and  a  nation's  crops  are  blasted.  So 
with  some  of  the  small  things  which  enter  into  the  mak- 
ing and  the  marring  of  the  man  called  to  the  sacred  office. 
Here  there  are,  strictly  speaking,  no  trifles,  but  each  and 
all  are  both  weighty  and  important  in  their  relation  to 
him.  It  is,  therefore,  with  the  greater  freedom,  if  not 
abandon,  that  I  venture  these  annotations,  for  I  am  per- 
suaded that  the  most  observing  and  discerning  persons, 
within  and  without  the  profession,  will  regard  them  as 
timely  and  momentous. 

10 


An  old  divine  once  quaintly  said :  "Cleanliness  is  next 
to  godliness."  It  is  not  probable  that  he  had  in  mind  at 
the  time  men  of  his  own  profession,  but  rather  that  he 
uttered  it  as  an  epigramatic  saying  from  which  it  has 
grown  into  a  proverb.  Hence  it  is  universal  in  its  applica- 
tion_,  and  is  especially  pertinent  in  its  present  connection. 
Not  that  ministers  are  habitually  dirty,  but  that  they  are 
sometimes  careless  as  to  their  personal  cleanliness  and 
slovenly  in  their  dress.  It  is  a  wee  matter^  forsooth,  to 
permit  the  finger  nails  to  go  uncleaned,  or  unpared,  until 
they  are  in  a  fair  way  of  competing  with  Nebuchadnez- 
zar's, which^  as  it  is  written,  "were  like  eagle's  claws."  Or 
for  the  beard  to  stand  out  on  the  chin  like  quills  on  the 
back  of  a  fretful  porcupine.  Or  for  the  shoes  to  lack 
polish^  or  for  the  linen  to  be  soiled.  Nevertheless,  there 
are  occasions  when  these  marks  of  personal  neglect  and 
untidiness  wiW  msike  them  personcs  non  gratiw ,  and  mili- 
tate against  them  as  the  King's  ambassadors  and  the  mes- 
sage which  they  bring.  It  is  important,  then,  that  all 
parts  of  the  person  which  are  exposed  to  view  should  be 
scrupulously  clean.  If  our  hands  are  to  break  symboli- 
cally the  "Bread  of  Life/"  or  actually  the  bread  at  the 
"Holy  Communion,"  we  should  see  to  it  that  they  are  as 
clean  and  sweet  as  soap  and  water  can  make  them.  For 
even  an  inspired  writer^  in  answer  to  the  question,  "Who 
shall  ascend  into  the  hill  of  the  Lord?"  answers  "He  that 
hath  clean  hands."  The  pungent  odor  of  the  'barn_,  or 
what,  under  the  circumstances,  is  more  censurable^  the 
ofifensive  smell  of  tobacco,  ought  not  either  to  taint  the 
clothes  or  the  breath  of  those  ministering  in  the  House 
of  God.  The  same  precautions  need  to  be  taken  at  other 
times  and  in  other  places  than  at  the  sanctuary  service ; 
such  as  the  chamber  of  the  sick,  the  parlor  of  the  rich,  and 
the  hovel  of  the  poor.  It  is  said  of  the  Master  that  His 
coming  to  men  should  be  like  the  aroma  emanating  from 
the  new  mown  grass,  upon  which  the  rain  and  the  dew 

41 


have  sweetly  distilled.  What,  then,  should  the  coming  of 
His  representative  be?  Should  it  not  be  as  fragrant  as 
the  incense  which  ascended  from  golden  censers  in  God's 
ancient  temple,  or  like  the  sweet  smelling  myrrh  which 
was  so  closely  associated  with  early  Christian  customs 
and  ministries? 

After  cleanliness  of  person  the  apparel  claims  atten- 
tion. Here  much  care  and  circumspection  are  required. 
The  minister  is  not  to  be  a  Beau  Nash,  neither  is  he  to  be 
a  Jack  Cade  in  dress.  He  should  strike  the  golden  mean. 
Trimness  and  tidiness  and  not  ''cut"  should  be  the  rule. 
If  he  prefers  to  wear  the  clerical  white  cravat  it  should  be 
immaculately  clean.  Far  better  to  wear  a  black  tie  than  a 
dingy  white  one,  even  though  the  former  is  not  so  clerical. 
He  will  appear  to  greater  advantage  in  the  regulation 
"Prince  Albert"  coat  than  in  "sparrow  laps,"  which  is 
dubbed  nowadays  the  dress  coat.  At  home,  or  on  the 
street,  or  during  vacation,  he  may  wear  any  other  kind, 
but  on  the  rostrum  and  in  the  pulpit,  a  neat  fitting  long 
coat  v^^ill  best  become  the  man  and  the  place.  It  produces 
a  dignified  and  pleasingly  illusive  effect,  seeming  to 
lengthen  out  the  short  man  and  to  duly  proportionate 
the  man  of  stature  tall.  Consequently,  it  should  be  worn 
on  all  public  occasions.  This  rule  does  not  exclude  the 
wearing  of  pulpit  robes  by  any,  when  permissable  and  in 
keeping  with  the  rubrics  of  the  Church  in  which  they 
officiate.  But,  as  aforesaid,  the  preacher  is  not  to  lead  the 
style,  but  is  rather  to  conform  to  the  fashion  in  dress 
which  most  becomes  his  calling.  Hence,  he  is  not  to  be 
a  fop  or  a  guy,  wearing  spindled-toed  shoes,  or  skin-tight 
pantaloons,  or  large-ibosomed  vests,  or  flashy  neckties, 
but  to  dress  sensibly,  like  any  other  practical  and  intelli- 
gent man.  As  one  who  adorns  the  Gospel  of  Christ  in  his 
daily  life  and  conversation,  rather  than  one  who  seeks  to 
beautify  with  all  the  colors  of  the  rainbow  and  all  the 
showy  costumes  of  the  season  the  temple  of  his  poor  per- 

42 


ishing  body.  While  it  is  true  that  great  hearts  may  throb 
under  hodden-gray  and  blockheads  may  be  blocked  out 
with  silk  hats  of  the  latest  style,  yet  the  advice  which 
Polonius  gave  to  his  son  regarding  dress^  in  a  qualified 
sense,  might  appropriately  be  given  to  the  minister. 
"Costly  thy  habit  as  thy  purse  can  buy. 

But  not  expressed  in  fancy  ;  rich,  not  gaudy ; 

For  the  apparel  oft  proclaims  the  man ; 

And  they  ...  of  the  best  rank  and  station, 

Are  most  select  and  generous,  chief  in  that." 
In  what  rank  or  station,  may  I  ask,  should  the  dress 
be  more  select  than  in  the  highest  station  of  all,  which  is 
the  ministry  of  the  Lord  Jesus  Christ? 

Whatever  the  character  of  the  apparel,  be  sure  to  ad- 
just it  before  entering  the  church,  so  as  not  to  make  a 
dressing  box  or  a  toilet  chamber  of  the  pulpit.  Should 
any  part  of  the  attire  become  disarranged,  one  may  either 
quietly  retire,  or  if  the  disarrangement  does  not  discom- 
mode or  embarrass  him,  finish  the  sermon  and  attend  to 
it  afterwards.  'Nothing  seems  more  out  of  place  than  for 
the  minister,  after  entering  the  pulpit,  to  be  smoothing 
down  his  hair,  or  retying  his  cravat,  or  fastening  some 
loosened  garment.  All  these  matters  should  receive  at- 
tention either  at  home  or  in  the  vestry.  If  he  do  these 
and  like  primpings  before  the  people,  they  will  regard  his 
actions  as  indicative  of  a  fastidiousness  and  a  daintiness 
regarding  his  personal  appearance  which  ill  become  him 
in  the  Lord's  sanctuary. 

At  this  point  a  word  of  exhortation  touching  the  wear- 
ing and  the  displaying  of  jewelry  will  be  relevant.  Some 
ministers,  hke  some  men  of  fashion,  have  a  passion  for 
adorning  themselves  with  various  trinkets  and  ornaments 
of  silver  and  gold.  Sometimes  these  are  gifts  from  friends 
or  the  relics  of  departed  loved  ones.  They  are  then  worn, 
not  so  much  for  what  they  are  in  themselves,  but  as  me- 
mentoes and  tokens  of  respect.     That  ministers  should 

43 


not  wear  jewelry  we  do  not  say.  But  that  for  their  own 
sake  and  the  Gospel's  sake,  they  will  be  wise  to  wear 
little,  and  that  little  the  most  choice.  Rings,  ordinarily, 
should  not  be  worn  by  men  occupying  the  sacred  desk, 
no  matter  what  their  size,  or  brilliancy,  whether  they  are 
large  or  not.  They  are  usually  large  and  dazzling  enough 
to  be  seen  by  the  audience  and  the  wearer  himself.  The 
^kindly  rebuke  which  an  old  divine  gave  to  a  younger 
brother  at  an  installation  service  was  well  merited.  He 
had  noticed  that  the  candidate  wore  on  the  little  finger 
of  his  right  hand  a  sparkling  diamond  ring,  and  that  dur- 
ing the  service  the  young  man  had  turned  upon  it  many 
an  admiring  glance.  When  the  time  came  for  the  charge 
to  be  delivered,  after  some  fatherly  advice  had  been  given, 
the  aged  man  of  God  said :  ''And  your  work,  my  brother, 
is  to  hold  up  before  the  people  the  Cross  of  Christ.  You 
yourself  must  hide  behind  it,  and  not  so  much  as  your 
'little  jeweled  finger'  be  in  sight."  It  was  a  mild,  a  tender 
and  a  loving  admonition,  Avhich  was  ever  afterwards 
heeded.  A  like  word  of  exhortation  obtains  in  regard  to 
the  wearing  of  costly  studs,  pins,  charms,  and  watch 
chains,  only  that  these  are  frequently  articles  which  prove 
themselves  to  be  useful  as  well  as  ornamental.  Cowper's 
immortal  verse,  where  he  gi"bbets  for  all  time  the  minister 
who  disregards  these  homely  Instructions,  is  most  appo- 
site here.    He  asks : 

"What !  will  a  man  play  tricks,  will  he  indulge 
A  silly  fond  conceit  of  his  fair  form 
And  just  proportion,  fashionable  mien. 
And  pretty  face,  in  presence  of  his  God? 
Or  will  he  seek  to  dazzle  me  with  tropes 
As  with  the  diamond  on  his  lily  hand, 
And  play  his  brilliant  parts  before  my  eyes 
When  I  am  hungry  for  the  bread  of  life? 
He  mocks  his  Maker,  prostitutes  and  shames 
His  noble  office,  and,  instead  of  truth. 
Displaying  his  own  beauty,  starves  his  flock." 

44 


Next  to  neatness  and  plainness  in  dress  is  a  noble 
carriage.  This  is  an  essential  counterpart  of  good  dress- 
ing. Proprietors  of  large  clothing  establishments^  where 
ready-made  clothing  is  offered  for  sale,  understand  this 
full  well.  Consequently  they  have  wooden  figures  of  nor- 
mal boys  and  men  made,  clothe  them,  and  place  them  on 
exhibition.  But,  as  is  well  known,  the  wooden  figures 
have  no  earthly  use  except  to  fill  out  the  suits  and  make 
them  more  presentable  than  they  otherwise  would  be. 
Doff  these  clothes  from  the  dummy,  straight  and  stout^ 
and  don  them  on  some  hollow-chested  or  hump-backed 
man,  and  though  the  cloth  be  of  the  finest  fabric,  and  the 
cut  the  most  correct,  the  suit  has  lost  50  per  cent,  in  its 
transfer.  Why?  Well,  just  because  the  dummy  had  a 
good  form  and  an  erect  bearing,  and  the  man  had  neither. 
Hence,  the  first  sets  off  the  suit,  but  the  second  would  dis- 
count the  best  one  in  the  establishment.  The  truth  is, 
ministers  bend  over  their  books  and  manuscripts  until 
they  get  a  kind  of  scholastic  stoop,  which  is  as  ungainly 
in  them  as  the  Grecian  bend  was  in  women  a  few  years 
ago,  the  only  devarication  being  that  the  bend  is  differ- 
ently located.  It  will  require  an  effort  to  stand  straight, 
to  walk  erect,  to  be  in  form  and  movement  impressive  and 
admirable.  It  will,  however,  add  weight  and  force  to 
one's  message.  This  is  no  small  gain.  The  man  who  has 
to  do  with  cannons  should  seek  to  be  as  straight  as  one, 
and  he  whose  mission  it  is  to  lift  up  others  must  occasion- 
ally, at  least,  stand  up  himself. 

Let  us  now  pass  on  to  notice,  under  the  general  head 
of  "deportment,"  the  manner  of  man  the  minister  should 
be  in  his  dealings  with  men  and  before  them.  He  should 
certainly  aim  to  be  first,  last  and  always  courteous,  gen- 
teel and  amiable.  Gentlemanliness  is  the  term  which  de- 
scribes these  excellencies,  whether  in  him  or  others.  He 
may  not  always  be  able  to  develop  a  commanding  phy- 
sique.   Nature  has  something  to  say  about  that,  and  she 

45 


may  deny  it  to  him.  Gentle  and  affable  manners  she  has 
put  within  his  reach.  All  truly  noble  souls,  either  orig- 
inally possess  these  qualities,  or  by  discipline,  and  the 
exercise  of  the  will  acquire  them.  A  minister  of  the  Gos- 
pel is  at  a  great  disadvantage  if  he  is  lacking  in  any  of 
them  and  will  always  be  handicapped  in  his  work  with- 
out them.  For,  as  Emerson  says^  "A  beautiful  behavior 
is  better  than  a  beautiful  form ;  it  gives  a  higher  pleasure 
than  statues  and  pictures,  it  is  the  finest  of  the  fine  arts." 
It  is  the  finished  product  which  is  to  evolve  from  the  raw 
material  of  manliness.  The  angel,  so  to  speak,  which  is 
struck  out  of  the  rougher  marble,  man. 

Let  it  not,  however,  be  understood  that  every  minis- 
ter is  to  be  a  Chesterfield  in  suavity  of  manners.  This  is 
neither  feasible  nor  desirable.  It  is  not  so  much  the  pol- 
ish as  the  rosewood  that  is  needed,  without  v^hich  a  ve- 
neer and  nothing  more  will  appear.  Real  gentlemanli- 
ness  is  the  outer  coating  of  which  true  manliness  is  the 
core.  Hence,  the  Christian  minister  may  lack  the  exqui- 
site and  agonizing  punctiliousness  of  the  polite  dilettante, 
his  stock  of  knowledge  as  to  what  is  etiquette  and  what 
is  not  may  be  small.  Nevertheless,  in  his  words,  actions 
and  bearing,  in  the  presence  of  his  equals,  his  inferiors, 
and  his  superiors,  he  always  deports  himself  as  a  true 
gentleman.  In  this,  as  in  other  respects,  he  is  to  be  like 
his  Master.  It  has  been  said  of  the  Man  of  Galilee  by  one, 
who,  for  a  whole  lifetime,  devoted  himself  to  the  social 
proprieties,  that  "J^sus  Christ  was  the  only  true  gentle- 
man that  the  world  has  ever  seen."  High  eulogy  this, 
and  yet  perhaps  not  much  too  high.  For  no  man  can  read 
the  life  of  Christ,  as  written  by  the  Evangelists,  and  note 
how  he  mingled  with  all  classes,  in  public  and  in  private, 
with  the  rich  and  the  poor,  the  learned  and  the  ignorant, 
the  moral  and  the  vicious,  and  not  be  charmed  with  the 
gentleness,  the  high  breeding,  and  the  perfect  propriety  of 
His  demeanor.    In  His  intercourse  with  them  there  was 

46 


no  rudeness  in  His  manner,  nor  coarseness  in  His  speech. 
He  was  deferential  to  those  in  authority,  and  condescend- 
ing to  the  lowly  and  the  fallen.  Such  ''politeness  costs  a 
man  little  or  nothing,  but  it  will  disarm  prejudice,  win 
friends  and  captivate  hearts."  It  will  do  even  more  than 
this  for  ministers,  it  will  give  them  access  to  circles  of 
influence  which  otherwise  would  be  forever  closed  to 
them,  and  open  avenues  of  usefulness  which 
otherwise  they  would  never  be  able  to  enter. 
There  will  doubtless  be  times  when  to  be  severe 
would  be  just,  and  when  to  be  brusque  would  be  easy. 
But  they  must  forbear,  not  forgetting  of  what  spirit  they 
are  to  be.  Still  they  are  not,  even  in  the  exercise  of  this 
quality,  to  practice  softness  and  palaver  to  the  extent  that 
the  biting  words  of  the  satirist  shall  apply  to  them,  when 
he  said: 
''Folks  are  now  so  precise,  and  things  so  polite, 
That  they're  elegantly  painful  from  morning  till  night." 

Closely  coupled  with  the  above  is  the  grace  of  civil- 
ity. It  consists  largely  in  affability,  approachableness, 
and  genial  bonhomie,  as  the  French  have  it,  or  as  Shakes- 
peare has  it,  "the  milk  of  human  kindness."  It  commonly 
manifests  itself  in  a  nod  or  a  smile,  a  formal  salute  or 
handshake,  a  kind  word  or  a  good  deed.  In  brief,  in  some 
form  of  kindly  feeling,  good  will  or  sympathy,  expressed 
in  one  way  or  another,  and  as  far  as  possible  to  all  men. 
In  no  other  profession  will  this  grace  count  for  so  much 
as  in  the  ministry.  Consequently,  it  is  one  of  the  highest 
compliments  which  can  be  paid  to  the  pastor  of  any  par- 
ish, for  it  to  be  said  of  him,  "he  has  a  kind  look  or  word 
for  all  he  meets."  Certainly  urbanity  of  manner,  observ- 
ance of  the  minute  civilities  and  amenities  of  everyday  life, 
considerateness  for  the  feelings  of  others,  and  deference 
to  their  judgment,  often  mark  the  dividing  line  between 
the  gentleman  and  the  boar,  the  good  shepherd  of  the 
flock  and  the  hireling  of  the  fold. 

47 


Another  personal  quality  to  be  cultivated  is  cheerful- 
ness. Like  its  predecessors,  much  depends  upon  it, 
whether  or  no  the  man  of  God  shall  be  acceptable  or  un- 
acceptable. It  is  sometimes  characterized,  and  this  very 
properly,  ''joyfulness."  Like  most  other  graces,  it  de- 
pends both  upon  temperament  and  effort  respectively  for 
its  development.  Every  preacher  of  the  Gospel  should 
possess  it  in  large  measure.  It  exhibits  itself  to  others  in 
various  ways,  but  what  it  is  to  him  Avho  hath  it,  as  much 
as  to  him  who  is  helped  by  it,  is  what  makes  it  invalu- 
able to  the  minister.  I  have  an  idea  that  Solomon  adverts 
to  this  quality  when  he  speaks  of  a  ''merry  heart  being  a 
continual  feast."  It  certainly  is  all  this  and  more.  It  is 
like  a  joyous  elan  before  the  battle,  and  a  triumphant 
paean  at  its  close.  No  matter  what  the  outcome  cheer- 
fulness helps  one  to  meet  it,  and  often  to  turn  defeat  into 
victory.  To  study  its  operation  in  the  lives  of  such  men 
as  Paul  and  Wesley,  Spurgeon  and  Beecher,  Simpson  and 
Brooks,  Robertson  and  Drummond,  is  an  inspiration  and 
a  tonic.  The  last  of  these,  during  his  two  years  of  acute 
suffering,  kept  himself  cheerful  and  buoyant  amid  it  all. 
Writing  to  his  mother  near  the  close,  he  pleasantly  re- 
ferred to  the  title  of  his  great  book,  by  speaking  of  its 
author  as  an  exhibition  of  the  "descent"  and  not  the 
"Ascent  of  Man."  Such  a  disposition  is  priceless.  Ac- 
cording to  Dr.  Johnson,  "it  is  worth  a  thousand  pounds  a 
year  to  have  the  habit  of  looking  on  the  right  side  of 
things." 

When  speaking  of  this  ennobling  characteristic,  we 
are  often  led  to  compare  it  to  sunshine.  It  will  illuminate 
the  heart  and  make  the  face  to  shine.  If  one  cannot  have 
the  sheen  of  glory  irradiating  his  countenance  which 
caused  the  face  of  Moses  to  shine  with  Heaven's  own 
light,  he  may  have  it  lit  up,  and  this  constantly,  by  the 
radiation  of  the  good  cheer  of  his  own  heart;  for  it  still 
holds  true  that  "a  merry  heart  maketh  a  cheerful  coun- 

48 


tenance."  Samuel  Smiles  thus  comments  on  this  grace: 
*'The  truest  Christian  politeness  is  cheerfulness.  It  be- 
comes the  old  and  the  young,  and  is  always  graceful.  It 
is  the  best  of  good  company,  for  it  adorns  its  wearer  more 
than  rubies  and  diamonds  set  in  gold.  It  costs  nothing, 
and  yet  it  is  invaluable;  for  it  blesses  the  possessor  and 
springs  up  into  abundant,  happiness  in  the  bosom  of 
others.  In  conversation  it  habitually  chooses  pleasant 
topics,  instead  of  faults  and  shortcomings.  It  scatters 
abroad  kind  words,  cherishes  kind  thoughts,  and  in  all 
ways  sweetens  social  intercourse.  Cheerfulness  is  the 
beauty  of  the  mind,  and,  like  personal  beauty,  it  wins  al- 
most everything  else.  Yet  it  never  grows  old,  for  there 
is  nothing  more  beautiful  than  cheerfulness  in  an  old 
face."  It  will  enable  one  to  light  up  the  hearts  and  homes 
of  others,  for  it  is  diffusive  and  contagious.  We  should 
covet  it  for  our  own  sake,  and  for  the  sake  of  the  sad  and 
sorrowing  ones  all  about  us.  Then  we  shall  be  enabled  to 
scatter  sunshine  and  gladness  everywhere  we  go. 

This  dilatation  on  the  sunny  countenance  prompts 
me  to  say  a  word  or  two  on  facial  expression.  Avoid  all 
habitual  distortion  of  the  features.  A  frown  is  in  place 
when  denouncing  wrong  and  a  pleasant  look  when  com- 
mending and  praising.  The  eye  and  the  mouth  are  the 
most  expressive  features  of  the  face  and  will  be  observed 
most.  Therefore,  let  the  eye  be  fixed  upon  the  auditors 
and  not  upon  the  ceiling.  Let  it  speak  mutely  but  elo- 
quently for  us  to  those  we  are  addressing.  When  one 
speaks  extemporaneously  there  is  no  greater  aid  than  the 
intelHgent  and  reciprocal  communication  carried  on  by 
the  eye.  When  not  speaking  let  the  lips  be  closed,  but  not 
too  closely  compressed.  The  mouth  is  an  index  to  char- 
acter. To  one  who  understands  its  unuttered  speech,  it 
will  inform  him  whether  we  are  masters  of  the  situation 
or  not.    It  behooves  us,  then,  to  keep  it  closed. 

The  expressive    power  of   the  human    countenance 

49 


renders  it  capable  of  becoming  one  of  the  most  important 
elements  of  power  in  delivery.  It  is  such,  in  fact,  that  we 
can  say  a  speaking-  countenance  almost  as  properly  as  a 
speaking  tongue.  In  the  words  of  Ouintillian,  ''this  is  the 
dominant  power  in  expression.  With  this  we  supplicate; 
with  this  we  threaten;  with  this  we  soothe;  with  this  we 
mourn ;  with  this  we  rejoice ;  with  this  we  triumph ;  with 
this  we  make  our  submissions;  upon  this  the  audience 
hangs ;  upon  this  they  keep  their  eyes  fixed ;  this  they  ex- 
amine and  study,  even  before  a  word  is  spoken ;  this  it  is 
which  excites  in  them  favorable  or  unfavorable  emotions  ; 
from  this  they  understand  almost  everything;  often  it  be- 
comes more  significant  than  any  words." 

Bacon  also  contends  that  a  visual  grasp  gives  a 
speaker  a  wonderful  control  of  his  auditors.  It  behooves 
the  preacher,  then,  to  obtain  such  a  grasp  by  looking 
them  straight  in  the  eye.  But  let  this  be  as  Rev.  John 
Wesley  admonishes,  modestly  and  alternately,  turning  re- 
spectively first  to  one  and  then  another  of  his  hearers.  A 
kind  eye  and  a  benignant  countenance  cow  opposition, 
win  sympathy,  and  prepossess  an  assembly  at  once  in  the 
speaker's  favor.  But  a  weary  or  worried  expression,  an 
abstract  or  imperious  look,  such  as  may  sometimes  be 
seen  on  ministers'  faces  when  about  to  speak  for  their 
Lord  and  Master,  is  a  sorry  recommendation  of  Him,  or 
the  message  they  bring.  Therefore,  let  the  face  be  open 
and  sunny ;  the  eye  bright  and  frank.  If  it  speaks  of  hid- 
den fire,  let  it  be  of  that  holy  fire  of  love  which  burns 
brightly  on  the  altar  of  a  truly  regenerated  and  sanctified 
heart. 

Among  the  most  important  parts  of  the  ministerial 
persona  is  the  voice.  The  vox  humana  is  a  marvelous  in- 
strument compared  to  its  delicate  strains,  the  sweetest 
warbling  of  the  lark,  and  the  dulcet  notes  of  the  harp  are 
not  half  so  entrancing  and  ravishing.  Furthermore,  it  is 
the  most  indispensable  tool  in  the  minister's  outfit.     It  is 

60 


with  it  that  his  work  is  to  be  executed.  But,  Hke  other 
tools,  it  is  not  ahvays  in  the  best  condition  for  use.  It 
may  not  be  one  of  the  best  to  begin  with.  Whether  it  is 
or  not,  it  will  frequently  get  out  of  order.  It  is  constantly 
in  need  of  improvement  and  repair.  Therefore,  the  best 
care  ought  to  be  taken  of  it.  Let  it  be  used  as  skillfully 
and  studiously  as  the  artist  does  his  finest  and  most  costly 
instrument. 

The  clergyman's  sore  throat  has  become  proverbial, 
although  this  malady  is  not  confined  to  him  alone.  It  is 
the  common  heritage  of  all  public  speakers,  but  is  most 
virulent  in  its  attacks  on  him.  Hence,  of  all  others,  he 
should  guard  against  it.  To  do  this  successfully  a  general 
knowledge  of  the  anatomy  and  physiology  of  the  vocal 
apparatus  will  disclose  to  him  how  best  to  go  about  it. 
The  principal  object  to  be  aimed  at  being  prevention 
rather  than  cure.  For  in  this  ailment,  as  in  others  which 
afflict  mankind,  "an  ounce  of  prevention  is  better  than  a 
pound  of  cure."  A  good  rule  to  follow  is  to  use  the  voice 
daily  either  in  reading  aloud  or  in  conversation,  and  on 
the  sabbath,  when  one  has  to  preach  twice  or  thrice,  give 
it  absolute  rest  during  the  intervals  between  services.  If 
the  practice  of  this  rule  should  not  entirely  prevent  at- 
tacks of  this  distemper,  it  will  greatly  lessen  their  fre- 
quency and  malignancy.  Further,  if  ministers  v/ho  have 
to  step  into  the  outer  and  cooler  air,  or  from  the  warmer 
atmosphere  of  the  audience  room  to  the  damper  and 
closer  atmosphere  of  the  basement,  would  slip  on  a  silk 
scarf  and  a  light  weight  overcoat,  bronchitis  and  sore 
throat  would  become  less  prevalent  among  them.  Es- 
pecially should  this  precaution  be  taken  when  they  have 
warmed  up  in  delivering  the  sermon  and  until  such  time 
as  the  body  has  gradually  cooled  ofif  and  the  excited 
nerves  become  rested. 

It  need  hardly  here  be  said  that  a  good  speaking 
voice  to  a  clergyman  is  a  talisman  of  success.    It  is  equiv- 

51 


alent  to  a  legacy  to  him.  Howbeit  our  progenitors  be- 
queath it  to  few  of  their  offspring.  Dame  Nature  is  not 
lavish  in  her  endowment  of  this  gift.  Consequently  a 
good  orating  voice,  flexible,  sonorous  and  full,  is  more  of 
an  a(  quisition  than  an  inheritance.  Of  course,  some  in- 
dividuals are  in  possession  of  better  natural  voices  than 
others  are  to  begin  with.  And  yet  these  individuals  some- 
times know  very  little  about  the  management  of  them. 
Then  there  are  other  persons  who  have  an  excellent 
understanding  as  to  the  regulation  and  the  modulation  of 
the  voice,  who  possess  one  that  has  neither  range,  sweet- 
ness nor  strength.  But  be  it  observed,  that  which  they 
have  is  vastly  improved  in  quality  and  tone  by  the  exer- 
cise and  discipline  they  bestow  upon  it. 

Many  are  the  receipts  that  peripatetic  elocutionists 
put  upon  the  market,  and  sell  to  clerical  purchasers  for 
the  cultivation  of  the  voice.  These  claim  to  be  specifics — 
cure  alls — for  squeaking,  jerky  and  obstreperous  voices. 
Beware  of  these  vocal  nostrums.  If  they  are  used  at  all 
it  should  be  charily.  Perhaps  some  of  them  upon  appli- 
cation will  be  found  beneficial,  but  most  of  them  are  dele- 
terious, making  a  bad  voice  worse.  In  the  absence  of  a 
teacher  here  is  a  formula  which,  if  it  is  followed  closely, 
will  greatly  help.  Bring  the  voice  into  subjection  to  the 
will.  Make  it  speak  to  the  ear,  so  that  it  can  catch  its 
tones  and  its  range.  When  it  is  in  actual  use,  do  not 
entirely  forget  it  and  lose  yourself  in  the  subject,  as  some 
instructors  advise,  rather  intelligently  guide  and  control 
it.  Thus  it  may  be  prevented  from  rising  to  a  high  and 
dropping  too  low,  or  continuing  too  long  in  one  key.  Also 
in  all  ordinary  conversation  speak  in  a  clear,  easy  and  au- 
dible tone.  If  this  is  done  it  will  not  be  long  before  one 
will  habitually  speak  thus,  and  his  private  conversations 
and  public  discourses  will  be  marked  by  these  same  vocal 
excellencies. 

What  then  are  the  properties  of  the  voice  which  min- 

5a 


isters  should  desire  and  seek  after?  Without  controversy 
it  will  be  admitted  by  all  persons  havin^^  a  knowledge  of 
voice  culture,  and  judges  of  good  speaking,  that  nothing 
can  compensate  for^  or  offset,  clearness,  melodiousness 
and  volume.  These  are  the  three  principal  notes  in  the 
vocal  scale.  Run  these  up  or  run  them  down,  they  con- 
stitute a  gamut  sufificient  and  adequate  for  the  develop- 
ment of  the  vox  humana.  Practice  therein  will  result  in 
a  vigorous,  flexible  and  mellow  baritone,  the  worth  of 
which  will  be  found  to  be  priceless.  Shepherd  says :  "The 
value  of  such  a  voice  for  pubHc  speaking  cannot  be  over- 
estimated. It  is  a  richly  paying  investment.  It  covers  a 
multitude  of  sin.  It  compensates  somewhat  for  defi- 
ciencies of  rhetoric  and  lack  of  thought.  There  is  health 
in  it,  and  dignity,  and  manliness,  and  character."  The 
preacher  should  not  desire  it  because  it  may  serve  some 
of  these  purposes,  but  that  he  may  make  the  most  of  his 
message.  It  may  safely  be  added,  with  this  qualification 
of  endorsement,  that  there  is  wealth,  power  and  promo- 
tion in  it.  For  it  will  open  up  to  its  possessor  influential 
parishes,  which  aiTord  more  abundant  opportunities  for 
usefulness,  and  pay  larger  stipends.  Surely,  since  we  are 
solicitous  of  possessing  the  best  thoughts  and  the  most 
felicitous  verbal  matter  for  sermonic  purposes,  we  should 
be  equally  anxious  to  have  and  to  use  the  most  ef^cient 
instrument  by  which  these  are  to  find  utterance. 

Guard  against  the  falsetto,  or  pulpit  strain ;  the  sep- 
ulchral tone,  and  the  sanctimonious  whine.  Better  by  far 
have  a  squeaky  or  a  jerky  voice,  which  speaks  up  and  out, 
than  the  sing-song,  the  nasal,  or  the  lachrymal.  We  may 
not  be  to  blame  for  some  of  these  defects.  For  others  we 
are  wholly  responsible,  because  we  are  aware  of  them  and 
fail  to  remedy  them  when  we  might.  Then  again  avoid 
the  common  defects  of  speaking  too  slow  or  too  fast,  too 
low  or  too  high.  The  latter  alternatives  of  these  pairs  are 
markedly  noticeable  in  some  preachers  of  the  present  day. 

53 


Hence  the  advice  given  to  Aaron  Burr  by  one  of  the  most 
distinquished  men  of  his  day,  "Speak  as  slowly  as  you 
can,"  is  pertinent  in  ours.  And  the  following  incidents 
point  out  the  advisability  of  avoiding  the  other ;  for  it  is 
still  true  that  some  preachers  shout  the  loudest  when 
they  have  the  least  to  say.  As  Dr.  Lyman  Beecher,  going 
home  from  church,  once  said  to  his  son  Henry — who  was 
trying  to  comfort  his  father  on  account  of  his  having 
preached  a  very  poor  sermon :  "Why,  father,  I  never 
heard  you  preach  so  loud  in  all  my  life."  "That  is  the 
way,"  said  the  doctor,  "I  always  holler  when  I  haven't 
anything  to  say."  Others  rant  and  bluster  and  work 
themselves  up  into  a  rage.  To  listen  to  such,  as  Spurgeon 
facetiously  observed,  "is  an  infliction,  not  to  be  endured 
twice  in  a  brother,  who  mistakes  perspiration  for  inspira- 
tion, tears  along  like  a  wild  horse  with  a  hornet  in  his  ear 
till  he  has  no  more  wind,  and  must  needs  pause  to  pump 
his  lungs  full  again." 

Finally,  these  personalia,  from  a  shoe  string  to  the 
tones  in  which  the  message  is  delivered,  must  receive  con- 
stant and  unflagging  attention.  Then  the  message  will  be 
accompanied  with  the  power  of  our  individuality,  backed 
home  by  divine  authority.  And  adding  a  line  in  lieu  of 
the  last  to  Luther's  tavorite  triplet,  I  may  say:  "Stand  up 
manfully;  speak  up  cheerily,"  and  attend  to  your  own 
personality.  On  the  observance  of  all  these  matters,  to 
a  great  extent,  depends  one's  acceptability  as  a  man  and 
his  success  as  a  minister. 


54 


CHAPTER    IV 


THE     MINISTERIAL    WORKSHOP. 


A  genuine  minister  is  a  worker.  A  cure^  but  not  a 
sinecure.  While  his  toil  is  performed  mostly  by  the  brain 
and  not  by  the  hands,  notwithstanding,  he  toils  long  and 
hard  at  his  tasks,  and  is  as  distinctively  a  winner  of  bread 
as  a  winner  of  souls.  St.  Paul  gives  him  the  distinguished 
appellation  of  "workman,"  and  exhorts  him  so  to  labor  as 
not  to  be  ashamed  of  his  workmanship.  If  the  Gospel 
minister  of  the  twentieth  century  shall  be  up  to  the  Gospel 
minister  of  the  first  century  of  the  Christian  Era — and 
there  is  no  reason  why  he  should  not  be,  but  every  reason 
why  he  should  be — then  it  is  no  misnomer  to  place  over 
the  door  of  the  room  where  much  of  his  labor  is  per- 
formed the  lofty  and  suggestive  devise,  "The  Worshop." 
True,  we  often  speak  of  it  as  the  sanctum  sanctortim,  or 
the  minister's  study,  biit  for  reaj  dignity  and  appositeness 
no  other  title  describes  it  so  accurately  or  so  well — if  it  is 
what  it  should  be — as  that  given  it  at  the  head  of  this 
chapter. 

It  will  be  pertinent  to  observe,  in  passing,  that  all 
the  illustrious  preachers  of  the  past  have  been  great  work- 
ers. We  are  accustomed,  as  we  read  church  history,  to 
count  such  notable  leaders  as  Luther,  Calvin,  Wesley  and 
others  as  most  fortunate.  Of  attributing  to  them  more 
than  ordinary  perception  and  erudition.  Perhaps  we  have 
gone  so  far  as  to  classify  them  with  men  of  genius.  And, 
in  some  respects,  our  estimate  of  them,  however  high  it 
may  be,  may  approximate  to  the  truth.  Howbeit,  what 
made  them  what  they  were  to  the  men  of  their  age  and 
what  has  largely  perpetuated  their  memory,  and  shall  per- 

65 


petuate  it  for  all  time  to  come,  is  chiefly  that  they  were 
assiduous  toilers  in  the  Master's  vineyard.  Luther  was  a 
man  of  extraordinary  power,  energy  and  perseverance.  A 
linguist,  logican  and  preacher.  And  yet  he  found  time, 
amid  his  contentions  with  the  Pope,  to  translate  the  Holy 
Scriptures  into  the  vernacular  of  the  German  people  and 
write  and  print  pamphlets,  tracts  and  books.  So  it  was 
with  Calvin.  He  was  an  indefatigable  worker.  At  the 
early  age  of  twenty-five  sending  forth  his  "Theological 
Institutes/'  and  closing  his  labor  and  life  together.  Dur- 
ing his  last  illness,  when  he  was  scarcely  able  to  breathe, 
he  translated  his  ''Harmony  of  Moses"  from  Latin  into 
French ;  revised  the  translation  of  Genesis,  and  finished 
writing  his  ''Commentary  on  Joshua."  While  it  has  been 
said  of  Wesley  by  his  various  biographers  that  his  knowl- 
edge of  human  nature  was  accurate,  his  will  firm,  and  his 
intellect  clear,  still  all  these  remarkable  traits  of  this  re- 
markable man  would  have  availed  but  little,  if  he  had  not 
been  a  ceaseless  toiler.  Up  at  four  in  the  morning,  read- 
ing, writing,  translating,  preaching,  till  the  day  closed. 
Doing  this  constantly  and  not  spasmodically.  Doing  it 
not  only  in  the  hey-day  of  life,  but  when  he  had  become 
an  old  man.  So  that  in  his  eighty-seventh  year  he  writes 
in  his  diary,  "Blessed  be  God.  I  do  not  slack  my  labors. 
I  can  preach  still."  If  these  men,  with  all  their  brilliant 
parts,  needed  to  supplement  them  with  ceaseless  and  tire- 
less labor,  how  much  more  those  who  may  not  be  equally 
gifted.  Surely  "labor  omnia  7'incif' — labor  conquers  all 
things. 

Leaving  the  workman  Tor  the  present,  let  us  dis- 
course awhile  on  the  workshop.  Where  shall  it  be,  and 
what  shall  it  be?  These  questions  will  most  naturally 
arise  to  the  inquiring  mind.  In  attempting  to  answer 
them  no  effort  will  be  made  to  speak  with  authority,  or  to 
depict  what  is  sometimes  called  the  "Minister's  Ideal 
Study."    I  shall  simply  ofifer  some  practical  suggestions 

56 


as  to  its  location  and  roughly  outline  its  interior  and  nec- 
essary furnishings.  It  will  readily  be  seen  that  circum- 
stances have  much  to  do  with  zvhere  and  what  shall  it  be. 
When  convenient  it  would  seem  most  natural  for  it  to  be 
located  on  the  sunny  side  of  the  parsonage^  or  church,  as 
it  may  perchance  be  part  of  one  or  the  other,  and  for  it  to 
be  large  and  dry,  light  and  airy.  This  would  be  advis- 
able, if  for  no  other  reason  than  that  the  character  of  the 
work  done  there  is  to  be  full  of  sunshine  for  a  dark  and 
benighted  world.  The  workman,  however,  should  not  be 
lost  sight  of.  His  health  and  vigor,  and  life,  are  frequently 
jeopardized,  lessened  and  shortened  by  not  giving  atten- 
tion to  these  matters.  His  daily  task  is  to  be  performed 
there.  That  he  may  perform  it  with  the  greatest  of  ease, 
and  the  least  wear  on  eye,  nerve  and  brain,  is  important. 
That  there  may  be  oxygen  in  his  blood,  it  must  first  be 
imbreathed  through  the  lungs,  which  are  often  the  most 
quiescent  at  the  time  the  mind  is  most  active  and  thought 
is  most  concentrated.  If  the  quality,  or  the  quantity  of 
the  work,  or  the  health  of  the  workman  is  taken  into  con- 
sideration, no  low,  dark,  damp  room  will  be  selected,  or 
used  for  this  purpose.  Moreover,  let  it  be  isolated.  Quiet- 
ness and  remoteness  from  the  din  and  bustle  of  the  home 
and  the  noisy  thoroughfares  of  men,  are  essential  to  the 
accomplishing  of  the  best  and  most  enduring  output  of 
the  brain.  They  are  the  twin  conditions  which  attend  all 
successful  literary  labor.  Having  settled  these  points  sat- 
isfactorily, enter  this  cleristory,  wherever  located,  early, 
and  abide  there  through  the  morning  hours ;  for  "the 
morning  hours  have  gold  in  their  mouth." 

Furnish  it  with  a  few  straight-backed  chairs,  a  wall 
desk  at  which  to  stand,  and  a  table  at  which  to  occasion- 
ally sit  in  performing  the  lighter  tasks.  Have  within  easy 
and  convenient  reach  a  stationary  or  revolving  bookcase 
in  which  are  the  most  frequently  needed  books  for  general 
and  ready  reference.    To  these  may  be  added  typewriter, 

57 


duplicator,  rubber  stamps ;  in  brief,  anythinsf  and  every- 
thing which  can  be  used  advantageously,  and  is  a  time- 
saver.  There  should  be  no  lounge  here,  nor  upholstered 
chairs,  nor  draperies,  except  those  which  may  be  required 
to  serve  as  covers  or  curtains.  These  other  articles  are  in 
place  in  the  sitting  room  and  parlor,  but  this  is  neither. 
It  is  simply  and  solely  a  worshop. 

Fill  the  cases  and  shelves  with  the  best  books,  put  up 
in  the  most  serviceable  binding.  It  will  be  well  to  guard 
against  the  mistake  so  often  made  and  not  flatter  oneself 
that  the  number  of  books  possessed  and  the  richness  of 
their  bindings  are  the  true  indices  of  knovvledge  and 
scholarship.  Select  them  with  care.  One  should  get  as 
many  of  them  as  his  income  will  permit  and  keep  his  eye 
on  their  contents.  It  is  the  jewel  which  enriches  and  not 
the  casket.  Purchase  for  what  is  within.  Paper  backs  do 
not  always  mean  literary  trash.  Neither  do  covers  of  blue 
and  gold  always  mean  that  inexhaustible  treasures  lie  be- 
tween. A  leaden  exterior  in  'books,  like  Portia's  vase, 
may  indicate  to  the  man  who  has  the  w^isdom  to  make  the 
choice,  ''for  my  wealth  and  my  wisdom  look  within." 
Therefore,  obtain  the  choicest  books  of  the  ablest  writers, 
whether  bound  in  paper  or  cloth,  sheep  or  vellum.  None 
are  too  good — as  to  their  subject  matter,  at  least — ^^for  the 
clerical  library. 

Then  we  should  be  sure  to  make  the  acquaintance  of 
the  books  we  own,  whether  they  be  few  or  many,  and  'cul- 
tivate a  very  close  friendship  with  them.  We  are  to  treat 
them  as  we  would  boon  companions.  They  are  such,  if 
we  hold  the  right  relation  to  them.  They  will  be  our  saf- 
est counselors  and  most  unfailing  friends.  One  may  talk 
to  them  and  make  his  obeisance  to  them.  They  are  not 
shadows,  but  substances.  They  are  the  noblest  memen- 
toes of  departed  personalities.  The  most  worthy  and  en- 
during part  which  could  remain  in  these  sublunary  re- 
gions.    Carlyle  says  "All  that  mankind  has  done  is  lying 

68 


in  magic  preservation  in  the  pages  of  books/'  and  Sir  Wil- 
liam Davenant  adds^  "They  are  the  monument  of  van- 
ished minds."  Become  so  accustomed  to  the  niche  each 
one  occupies,  that  you  can  rise  at  midnight  and  put  your 
hand  on  anyone  of  them  with  which  you  desire  com- 
munion. Heaven's  benediction  rests  upon  the  man  who 
makes  good  books  his  staunchest  friends  and  his  abiding 
possessions.  It  is  presumed  that  the  minister,  like  some 
other  special  students  of  literature,  will  not  be  as  thor- 
oughly acquainted  with  some  books  as  with  others.  This 
results  partially  from  his  difYerent  attitude  towards  differ- 
ent books.  Some  he  handles  occasionally;  others  are 
most  constantly  in  use.  A  book  of  reference,  or  a  book 
to  be  closely  studied^  will  receive  more  handlings  and 
therefore  become  more  familiar  than  one  that  is  just 
glanced  over^  or  cursorily  read.  For  it  is  true  that,  like 
food  and  drink,  "some  books  are  to  be  tasted,  others  to  be 
swallowed,  and  some  few  to  be  chewed  and  digested." 

Touching  the  manner  of  using  books^  we  find  among 
the  instructions  given  by  a  master  workman  of  our  crafty 
this  injunction,  "Give  attention  unto  reading/'  from 
which  we  draw  the  inference  that  some  books  are  for 
reading  merely.  They  contain  general  information  upon 
some  subject  and  are  written  in  easy  narrative  form.  Con- 
sequently their  contents  are  digested  as  readily  as  they  are 
imbibed.  In  complying  with  this  injunction,  care  must 
be  exercised  as  to  the  zuhat,  the  how,  and  the  why  of  read- 
ing. Most  ministers  will  see  the  propriety  of  giving  at- 
tendance to  this  duty  of  reading  as  enjoined  upon  Tim- 
othy by  St.  Paul.  All^  however^  will  not  be  equally  clear 
as  to  what  they  should  read.  This  has  been  a  much 
mooted  question  among  them.  It  has  never  been  defi- 
nitely answered.  Some  there  are  who  would  require  them 
to  confine  their  reading  mostly  to  works  of  divinity  and 
devotion.  We  are  not  of  this  number.  We,  therefore, 
lay  down  this  broad  principle  for  the  direction  of  any  who 

69 


may  be  in  doubt  in  this  matter,  namely ;  that  ministers 
living  in  the  dawning  light  of  the  twentieth  century 
should  read  the  masterpieces  of  master  minds,  and  this, 
whether  they  are  works  of  fiction  or  history,  or  science, 
or  philosophy,  or  theology,  whether  biblical  or  anti-bibli- 
cal. The  only  caution  which  needs  to  be  exercised  in 
reading  religious  polemics,  is  to  read  those  which  are 
constructive  first  and  those  of  an  opposite  character  after- 
wards. 

As  to  the  Jiozv  of  reading,  a  word  of  advice  needs  to 
be  given,  else  much  of  what  we  read  will  be  like  exhaust- 
ing, it  will  go  to  waste.  A  minister  should  read  so  as 
to  make  the  subject  matter  his  own.  Also 
with  the  intention  that  ordinarily  he  will  read 
a  book  once,  and  once  only.  Yet  it  is  fair 
to  say  that  he  will  come  across  some  books  which 
deserve  more  than  one  perusal.  So  then  that  he  may  be 
able  to  correctly  recall  the  impressions  made  upon  his 
mind,  when  he  takes  a  book  in  hand  to  read  it  a  second 
time,  it  will  be  well  to  employ  some  simple  notation 
marks  which  will  instantly  furnish  a  cue  to  the  meaning. 
For  example,  if  he  has  no  others,  he  may  use  the  excla- 
mation point  for  surprise ;  the  interrogation  point  for  any- 
thing questionable ;  the  x  si"-n  for  "note  this" ;  and  the 
quotation  marks  for  any  passage  deemed  worth  remem- 
bering. Thus  at  a  glance  at  the  article  or  book  read,  he 
will  'be  able  either  to  confirm  or  correct  the  impressions 
made  on  first  reading  it.  To  make  these  marks  intelli- 
gently requires  that  there  shall  be  attention  and  concen- 
tration of  mind  upon  the  contents  of  the  book  under  re- 
view. No  skimming  or  conning  will  answer.  It  must  be 
reading,  or  as  the  Greek  word  "anagnosis"  means,  to 
know  again ;  i.  e.,  to  know  for  oneself  that  which  another 
knew  before  and  has  recorded  for  the  benefit  of  others. 

The  "zvhy"  of  reading  is  no  less  important  than  the 
"what"  or  the  "how."    To  read  simply  for  pastime  is  not 

60 


only  a  mental  diversion,  but  too  often  an  intellectual  dis- 
sipation. It  should  be  a  rule  not  to  read  solely  for  the 
sake  of  reading,  or  that  one  may  be  able  to  say  to  some 
literary  dilettante,  who  dips  into  the  latest  productions, 
that  he  has  read  this,  that  and  the  other  book.  A  purpose 
and  a  plan  in  this  department  of  work  are  sorely  needed. 
Books  for  which  one  has  a  predilection  should  be  read.  In 
following  this  suggestion  some  ministers  will  find  them- 
selves turning  as  unconsciously  as  the  heliotrope  is  said 
to  turn  to  the  sun,  to  works  of  travel,  science,  architec- 
ture, philosophy,  medicine,  law,  fiction.  If  they  discover 
in  themselves  a  penchant  for  the  last,  they  ought  not  to 
indulge  it  to  the  full.  The  appetite  for  a  certain  kind  of 
mental  Ipabulum  is  not  to  be  any  more  unbridled  than  the 
appetite  for  certain  articles  of  diet.  If  it  should 
be  that  which  taken  moderately,  wdien  taken  to 
excess  will  soon  prove  deleterious  instead  of  ben- 
eficial. We  should  read  for  information,  or,  as  Bacon 
states  it,  ''that  we  may  be  full  men."  From  this  exercise 
there  should  result  a  mental  glow  and  exhilaration,  a 
brain  quickening  and  an  intellectual  stimulus.  The  read- 
ing of  wide  awake  books  will  tend  to  impart,  to  young 
speakers  especially,  a  wide  awake  style. 

After  the  task  of  reading  comes  the  more  arduous 
one  of  studying.  The  same  apostle  who  said  "Give  atten- 
tion to  reading,"  also  said  "Study,"  etc.  This  is  a  vastly 
different  work  from  the  former.  The  term  in  the  orig- 
inal is  "spouda^o" — to  bend  over.  It  is  a  w^ord  picture, 
and  we  may  see  it  umbraged  in  the  rower  bending  for- 
ward to  give  greater  impetus  to  his  stroke;  or  the  man 
seeking  to  lift  a  heavy  weight,  bending  forward  that  he 
may  have  the  resilient  momentum  of  the  spinal  cord  to 
help  him  lift  it.  So  the  theologian  must  bend  to  his  task. 
He  must  examine  and  analyze,  contemplate  and  investi- 
gate ;  without  this  kind  of  application,  he  can  never  show 


61 


himself  approved  unto  God  or  be  a  workman  that  need- 
eth  not  to  be  ashamed. 

Among  the  books  which  are  to  be  closely  and  con- 
stantly read,  carefully  and  critically  studied,  the  first  and 
the  foremost  is  the  Word  of  God.  Sir  Walter  Scott  said 
to  Lockhart,  'There  is  but  one  book,  and  that  is  the 
Bible."  Tliis  is  the  preacher's  sine  qua  non — his  chief 
textbook — his  treasury,  out  of  which,  as  a  good  scribe  of 
the  Kingdom  of  Heaven,  he  is  to  bring  forth  things  new 
and  old.  His  arsenal  filled  with  weapons  of  greatest 
power.  Nothing  can  take  its  place.  Commentaries  are 
good,  but  the  Bible  itself  is  better.  He  should  know  it 
more  thoroughly  than  the  lawyer  his  Blackstone,  or  the 
physician  his  Theory  and  Practice.  To  do  this  he  must, 
to  a  certain  extent,  be  a  homo  uniiis  libri  — a  man  of  one 
book,  and  that  the  Book  of  Books.  If  competent  he  should 
read  and  study  the  "Hagiographa/'  in  the  tongues  in 
which  they  were  spoken  and  written.  And,  though  he 
may  not  be  a  linguist,  or  have  had  the  advantages  of  the 
higher  schools,  even  after  he  has  entered  upon  his  public 
ministry,  he  may  obtain  a  sufficient  knowledge  of  Hebrew 
and  New  Testament  Greek,  to  enable  him,  with  the  aid 
of  lexicon  and  grammar,  to  translate  his  sermon  texts,  if 
nothing  more.  If  a  young  man  he  should  not  stop  short 
of  acquiring  such  skill. 

The  advantages  of  being  able  to  do  this  are  numer- 
ous and  lasting.  But  the  feeling  of  security  and  com- 
petency which  it  afifords  far  outweighs  any  which  needs  to 
be  mentioned  here.  As  Kepler  said,  when  "beholding  the 
heavens,  the  work  of  God's  hands,  the  moon  and  the  stars, 
which  he  had  ordained :  'T  am  reading  God's  thoughts 
after  Him ;"  so  may  the  man  who  peruses  God's  Word 
say,  as  he  traces  out  the  pictorial  and  figurative  Hebrew, 
and  the  euphemistic  and  expressive  Greek:  'T  am  reading 
God's  thoughts  as  they  were  originally  uttered  by  Him." 
Moreover,  a  knowleds^e  of  these    languages  makes    one 

62f 


self-reliant  and  confident.  In  these  days  of  critical  com- 
mentaries^ revised  versions,  polychrome  editions,  vario- 
rum texts,  higher  criticism  and  exhumed  manuscripts,  a 
moderate  acquaintance  of  the  originals  will  enable  the 
minister  to  interpret  accurately,  compare  critically,  trans- 
late independently,  give  him  a  sense  of  certainty  as  to  the 
literal  meaning  of  the  sacred  text  for  himself,  and  make 
him  a  most  competent  and  trustworthy  exegete  of  the 
Word  unto  others.  If  he  can  go  no  further  in  the  acquisi- 
tion of  a  knowledge  of  these  languages  than  to  thorough- 
ly master  an  ''interlinear"  edition  of  the  "Old  and  New 
Testament,"  he  will  be  surprised  how  much  more  intelli- 
gible, suggestive  and  comprehensive  the  text  will  become. 
But  while,  as  some  one  has  tersely  said,  ''the  Interlinear 
Testaments  are  veritably  a  lantern  to  those  who  search 
the  Scriptures,"  no  student  of  the  Word  need  be  satisfied 
with  the  "lantern,"  when  he  can,  by  a  little  labor  every 
day,  generate  power  enough  to  make  the  texts  themselves 
self-illuminating. 

For  constant  perusal  and  everyday  use,  nothing  sur- 
passes our  King  James'  version.  It  is  a  pure  well  of 
English,  undefiled,  and  the  best  example  of  idiomatic 
EngHsh  extant.  Here  the  strength,  the  beauty,  and  the 
rhythm  of  the  Anglo-Saxon  speech  are  found  as  nowhere 
else.  From  its  anthology  the  quaint  Chaucer,  the  peer- 
less Shakespeare  and  the  chaste  Macaulay  culled  their 
most  picturesque  tropes,  and  learned  how  to  round  off 
their  most  finished  periods.  Therefore,  with  all  our  read- 
ing of  the  classics  this,  the  greatest  classic  in  our  mother 
tongue,  should  not  be  neglected.  In  all  our  study  of  the 
masters  of  style  and  expression,  we  should  study  the  Bi- 
ble in  the  vernacular,  for  this  is  what  made  the  masters 
of  diction,  and  it  can  do  as  much  for  us.  The  revised  ver- 
sion of  the  Holy  Scriptures  should  not  be  ignored.  It  will 
probably  never  take  the  place,  either  in  the  public  wor- 
ship of  Almighty  God,  or  in  the  private  devotion  of  the 

63 


masses,  which  the  older  one  has  taken  in  the  past  and 
holds  in  the  present.  Nevertheless,  it  has  its  uses  and 
benefits,  and  on  these  accounts  should  be  read  and  stud- 
ied by  preachers.  Although  the  translation  of  some  of 
the  passages  is  most  infelicitous  and  jerky,  lacking  both 
in  smoothness  and  idiom,  yet  it  will  be  found  to  be  on  ex-, 
amination  more  true  to  the  original  and,  therefore,  more 
accurate  as  a  translation.  Hence  for  homiletic  purposes, 
if  for  no  other — and  this  whether  one  can  read  the  orig- 
inals or  not — it  will  abundantly  pay  for  the  labor  bestowed 
to  read  it  carefully,  constantly  and  critically. 

Therefore,  turn  to  these  Scriptures,  in  their  oriental 
and  occidental  dresses,  and  examine  them  daily.  Consult 
them  as  the  law^yer  consults  the  law  statutes,  for  prece- 
dents, for  proof,  for  authority.  Study  them  textually, 
topically,  by  chapters,  by  books.  For,  notwithstanding 
what  may  be  said  to  the  contrary,  these  Holy  Scriptures 
are  the  ''Court  of  Final  Appeal"  on  all  matters  of  faith 
and  practice,  and  are  to  be  more  and  more  so  in  the  cen- 
tury upon  which  we  are  now  entering  than  in  the  latter 
part  of  the  century  just  closing.  Not  that  the  Church  and 
human  reason  are  to  become  ciphers  in  the  evangeliza- 
tion of  the  world ;  but  borne  in  the  hands  of  the  Apoca- 
lyptic Angel  the  everlasting  Gospel  is  to  be  the  prime  fac- 
tor in  this  glorious  consummation. 

After  the  Bible  the  next  most  important  book  to  be 
read  and  studied  is  a  comprehensive  system  of  divinity. 
By  this  I  mean  a  treatise,  not  written  from  a  specifically 
denominational  point  of  view  and  suitable  only  to  the 
religious  cult,  from  one  of  whose  number  it  may  have 
emanated.  Nor  even  one  which  is  written  from  a  Cal- 
vanistic,  or  an  Armenian,  or  any  other  creedal  standpoint, 
but  a  work  written  from  a  biblical  standpoint.  Of  course, 
it  is  here  presupposed  that  we  have  been  thoroughly 
grounded  in  the  theology  of  that  particular  branch  of  the 
Church  in  which  we  are  to  officiate.     The  constant  con- 

64 


sultation  of  such  a  book  would  result  in  inestimable  bene- 
fits to  pulpiteers.  It  would  prevent  them  from  getting 
into  rut?,  preaching  on  trivial  subjects^  running  empty, 
and  dying  of  dry  rot.  It  would  act  as  an  antidote  to  that 
spirit  of  doubt,  skepticism  and  agnosticism,  with  which 
some  of  our  modern  sermons  are  permeated.  Said  an 
English  bishop  some  years  ago :  'The  study  of  System- 
atic Theology  would  have  prevented  much  of  that  semi- 
skepticism,  which  is  now  so  painfully  common  among  so 
many  of  the  clergy  of  the  Church  of  England."  This  re- 
mark is  equally  appHcable  to  the  clergymen  of  some  of 
the  churches  of  America.  Such  a  compendium  of  theol- 
ogy ought  to  be  a  companion  volume  of  the  Holy  Scrip- 
tures. 

Another  book,  which  is  both  needful  and  useful,  is  a 
comprehensive  hymnal.  The  natural  order  seems  to  be 
Bibliology,  Theology,  Hymnology.  And  here  again  cau- 
tion should  be  exercised  against  narrowness  of  view.  In 
the  study  of  hymns,  as  in  the  study  of  theology,  let  the 
basal  line  be  as  broad  as  the  Bible  itself.  Indeed,  it  will 
be  discovered  that  some  of  the  sweetest  songs  of  Zion 
were  penned  by  men,  who,  Derhaps,  if  measured  by  our 
individual  definition  of  orthodoxy,  would  fall  far  short  of 
the  mark.  Few  hymns,  however,  are  tinctured  with  he- 
terodoxy. When  men's  souls  breathe  themselves  out  in 
confession,  adoration  and  aspiration,  in  holy  psalmody, 
they  are  expressive  of  human  needs  and  divine  supplies, 
not  of  dogmas.  It  will  usually  be  found  that  while  some 
hymns  may  be  sectarian,  the  majority  are  devotional,  and 
therefore,  Scriptural,  and  if  Scriptural,  then  orthodox.  A 
study  of  the  hymns  of  the  Greek  and  Latin  fathers,  of  the 
poetic  productions  of  the  French  and  German  divines, 
will  prove  a  spiritual  benediction  and  a  most  essential  and 
acceptable  adjunct  of  pulpit  ministration.  Indeed,  some 
of  the  best  lyrics  in  the  hymnals  of  all  the  churches  are 
translations,  and  some  of  the  most  effective  and  moving 

65 


quotations  in  the  most  finished  sermons  consist  of  a 
stanza  from  some  well  known  hymn.  When,  O  when, 
will  weary  and  sin  sick  souls  tire  of  listening  to  such 
hymns — whether  read,  recited,  or  sung- — as  "Come,  ye 
Disconsolate,"  or  "Just  As  I  Am,"  or  "Thou,  the  Con- 
trite Sinner's  Friend,"  or  "Jesus,  Lover  of  My  Soul,"  or 
"Rock  of  Ages,"  or  "Jesus  Is  Mine,"  and  thousands  of 
others?  Never,  so  long  as  the  human  heart  has  sorrows 
and  the  human  heart  has  woes. 

Another  indispensable  tool  in  the  ministerial  outfit 
which  deserves  more  than  passing  mention  is  a  standard 
dictionary.  Let  not  this  suggestion  be  regarded  as  a 
coming  down  from  the  exalted  to  the  common  place. 
Words  are  the  vehicles  of  thought.  Without  them, 
though  one  may  think  as  an  angel,  he  cannot  express 
himself  as  a  child,  much  less  as  a  man.  It  is  really  painful 
at  times  to  see  a  giant  intellect  agonizing  to  deliver  itself 
in  verbal  expression  and  failing  for  lack  of  proper  words. 
Of  course,  words  and  words  only,  are  not  desirable,  but 
words  which  fittingly  habilitate  ideas  are  always  in  de- 
mand. And  these  are  just  what  many  of  us  are  constant- 
ly reminded,  both  in  speaking  and  writing,  that  we  lack. 
How  are  we  to  obtain  this  great  desideratum?  Why,  just 
as  we  obtain  other  possessions,  by  acquiring — in  this  case 
— a  knowledge  of  language.  Not  simply  to  know  words 
by  their  sounds  when  spoken,  or  their  letters  when  seen 
upon  the  printed  page ;  but  to  know  their  origin,  history, 
general  and  specific  import.  So  that  we  shall  have  no 
thought  which  cannot  be  intelligently  and  correctly  put 
in  the  most  beautiful  and  elegant  English.  So  that  we 
shall  not  only  have  a  verbal  memory  and  an  extensive 
vocabulary,  but  one  which  contains  the  words  of  the 
finest  shades  of  meaning,  which  can  be  called  forth  at  an 
instant's  notice.  Words  are  our  currency.  We  should 
keep  a  sto'ck  on  hand,  as  the  banks  keep  hy  them  various 
denominations  of  coins  to  be  tendered  on  demand.     We 

66 


are  never  sure  when  a  raid  will  be  made  on  our  literary 
coinage,  and  should  therefore  have  ready  a  large  amount 
of  every  sort  of  words  for  immediate  use.  To  insure  this, 
the  conning  of  a  page  of  some  standard  dictionar}^  daily 
is  the  best  specific. 

Other  books  might  readily  and  heartily  be  recom- 
mended for  reading  and  studying,  but  my  purpose  is  not 
to  furnish  a  complete  list.  Each  man  will  see  the  pro- 
priety of  making  himself  conversant  with  Science,  Phil- 
osophy, Church  History,  Biography,  and  of  having  on 
his  shelves  encyclopaedias,  concordances,  and  commen- 
taries. The  four  above  mentioned  at  length  are  recom- 
mended because  they  are  indispensable  to  all  men  in  the 
sacred  vocation,  and  if  they  should  study  these  four  and 
no  more,  they  will  awake  some  day  to  find  themselves 
English  scholars,  with  a  chaste  imagination,  a  profound 
and  sound  theology,  and  a  facility  to  clothe  their  thoughts 
in  a  language  both  ornate  and  sturdy. 

All  the  work  thus  far  done,  while  it  pays  in  itself,  is 
nevertheless  preliminary  and  preparatory  to  the  great  and 
more  lasting  labor  of  sermon  production.  It  will  be  ob- 
served that  the  sermon  is  regarded  as  a  product.  This 
it  is,  in  the  strictest  sense,  of  the  heart  and  the  brain. 
Although  reading  and  studying  may  be  in  part  on  other 
than  strictly  homiletic  subjects,  nevertheless,  even  these 
should  contribute  their  quota  of  sermonic  material,  indi- 
rectly if  not  directly — a  kind  of  general  preparation.  This 
by  furnishing  the  memory  with  principles,  facts,  historic 
events,  dates,  and  illustrations,  which  may  be  judiciously 
and  skillfully  woven  into  the  fabric  of  the  sermon.  Some 
ministers  seldom  make  other  than  this  kind  of  prepara- 
tion. Adam  Clark  was  one  of  these  men.  An  admirer 
O'f  his,  who  heard  him  preach  several  hundred  times,  de- 
clared that  no  two  texts  or  sermons  were  alike.  Yet  the 
Doctor's  rule  was  never  to  select  the  text  until  after  enter- 
ing the  pulpit.     But  it  should  be  borne  in  mind  that  he 

67 


spent  from  six  to  twelve  hours  daily,  for  many  years,  in 
studying-  the  Holy  Scriptures,  and  in  writing  his  mas- 
terly commentaries  on  the  same.  Dr.  Lyman  Beecher's 
preparation  for  the  pulpit  was  also  desultory  in  character. 
Being  questioned  as  to  how  long  it  took  him  to  prepare 
a  single  sermon,  he  answered,  ''Forty  years."  His  son 
Henry  followed  his  illustrious  father's  example  in  this 
respect.  He  informed  a  clerical  acquaintance  that  Sun- 
day morning-  often  found  him  without  an  idea  in  his  head 
for  the  sermon.  But,  said  he,  "when  I  hear  that  great 
organ  behind  me,  and  see  before  me  those  expectant  eyes, 
I  always  find  something  to  say,  and  come  out  allright." 
To  another  friend  he  laughingly  remarked  that  "he  pre- 
pared for  his  sermons  as  some  old  woman  in  Vermont 
prepared  biscuit  in  the  autumn,  they  keep  kneading  the 
dough,  and  have  it  in  the  trough  ready  when  occasion 
calls  to  twist  off  the  biscuits  and  serve  them  up  warm  in 
a  few  moments" ;  upon  which  facetious  confession.  Dr. 
J.  M.  Buckley  laconically  observes,  "the  success  of  Mr. 
Beecher,  when  he  had  made  no  special  preparation,  is  not 
wonderful.  Dr.  Russell  H.  Conwell  of  the  Institutional 
Church  of  Philadelphia  is  reported  as  following  this  gen- 
eral method.  Not  everyone,  however,  called  to  the  min- 
istry can  afford  to  imitate  these  examples.  These  men 
and  a  few  others  like  them  are  exceptions  to  the  rule. 
Others  require  time  for  special  pulpit  preparation,  and 
must  have  it,  even  after  many  years  of  active  service. 

Hence,  now  should  follow,  what  may,  by  way  of  dis- 
tinction, be  regarded  as  special  preparation.  What  shall 
this  l)e?  How  is  it  best  performed?  What  is  the  most 
practicable  way  of  goinsr  ahout  this  business?  These  are 
some  of  the  knotty  questions  which  the  professors  of 
Homiletics  in  our  Theological  Seminaries,  and  some  of 
the  most  able  writers  on  this  subject  have  been  trying  to 
satisfactorily  answer  from  time  immemorial.  And  here 
the  Doctors  differ.    If,  then,  it  shall  be  succinctly  set  forth 


what  we  regard  as  the  most  excellent  way  of  going  about 
this  'work,  that  the  finished  article  may  be  choice,  com- 
plete and  effective ;  you  will  please  understand  that  other 
members  of  the  craft,  with  other  tools  and  by  other  means 
may  accomplish  the  end  in  view.  It  is  prudent  to  begin 
the  sermonic  work  early  in  the  week.  At  least,  select  the 
texts  and  these  the  most  meaty.  This  order  will  some- 
times be  reversed,  and  the  texts  will  be  seeking  the 
preacher,  which  will  be  so  much  the  better  when  they  are 
of  the  right  kind.  Read  the  context  carefully.  Deduce 
the  topics,  and  get  as  many  sidelights  and  skylights  as 
possible  to  illuminate  them.  We  may  freely  consult  the 
original,  but  it  is  wise  to  turn  aside  from  all  help  from 
commentaries,  except  that  of  an  exegetical  or  historical 
character  for  the  present. 

Dr.  Henson,  one  of  the  leading  divines  of  America, 
being  asked  how  he  constructed  his  weekly  sermons  and 
delivered  them,  said :  "1  choose  my  texts  early.  I  get 
them  if  possible  before  going  tO'  hed  Sunday  night.  I  put 
them  to  soak — just  as  when  you  make  soup,  you  put  the 
bones  in  a  pot  and  let  them  simmer,  and  later  skim  off 
what  rises  to  the  surface,  or  just  as  seed  planted  in  the 
ground  grows  day  and  night  unconsciously.  Beyond  this 
planting  process  my  methods  are  very  variable.  I  think 
it  is  a  bad  thing  for  a  man  to  lie  on  a-  Procrustean  bed 
and  have  an  invariable  method  of  making  a  sermon.  I 
always  carry  a  notebook  in  my  hip  pocket,  loaded  with 
texts,  and  whenever  outlines  of  sermons  come  to  me  I 
at  once  make  note  of  them.  After  getting  a  text  I  some- 
times have  the  whole  outline  come  to  me  wdth  it.  It 
opens  up  the  outlay  of  the  land  at  once.  Then  I  write 
in  a  hierographic  fashion — a  sort  of  shorthand — maybe 
twenty  to  thirty  pages.  This  I  do  to  clarify  my  thought, 
and  to  freshen  my  style ;  for  the  man  who  doesn't  write 
is  sure  to  drop  into  ruts  and  repeat  himself  world  without 
end,  which  makes  the  people  tired.    After  I  have  written 


I  go  over  the  matter  thus  accumulated,  maybe  recast  it, 
and  make  a  syllabus,  and  then  go  over  the  syllabus,  and 
from  it  make  a  more  abbreviated  syllabus,  and  then  go 
over  that  syllabus  till  I've  got  it  in  my  head.  In  prepar- 
ing a  sermon  I  make  it  a  point  not  to  read  upon  the  sub- 
ject immediately  beforehand.  It  interferes  with  one's 
own  thinking.  For  what  with  his  own  thinking  and  other 
people's  all  mixed  up,  he  is  all  cluttered  up,  and  the  re- 
sult is  apt  to  be'a  kind  of  pudding-stone,  instead  of  clear- 
cut  granite.  The  only  book  that  I  try  to  keep  in  touch 
with,  in  the  preparation  of  a  sermon,  is  God's  book.  I 
want  to  hear  what  he  says  about  it,  and  the  less  of  con- 
fusion of  human  voices  the  better."  This  method  may  be 
unreservedly  recommended.  It  is  always  attended  with 
substantial  and  definite  results,  which  is  more  than  can  be 
said  for  the  many  hit  or  miss,  go-as-you-please  methods 
of  sermonic  preparation  now  in  vogue.  Indeed,  such  a 
practice  posits  growth,  and  growth  always  augurs  the 
possibility  of  full  fruition,  a  finality  as  much  to  be  sought 
after  and  aimed  at  in  the  sermon,  as  in  any  other  living 
entity. 

The  question  is  frequently  asked :  ''Where  shall  suit- 
able and  striking  texts  and  topics  be  found?"  To  which 
answer  is  made,  everyzvhere.  Ajmong  the  most  fruitful 
sources  from  which  they  may  be  drawn  are :  (1)  Current 
events — local,  national  and  world-wide.  (2)  The  press, 
secular  and  religious,  with  its  record  of  philanthropy  and 
misanthropy,  and  its  daily  budget  of  news  from  the  two 
kingdoms  of  darkness  and  light.  (3)  Men,  their  ups  and 
downs,  temptations,  defeats  and  conquests.  (4)  The  sea- 
sons, with  their  distinct  adumbrations  of  life,  growth,  ma- 
turity, decay,  resurrection.  (5)  The  Church  year,  with 
its  great  Christian  festivals,  such  as  Christmas,  Easter, 
Pentecost.  (6)  Theology,  with  its  fundamental  doctrines 
of  sin,  repentance,  faith,  redemption,  heaven  and  hell. 
(7)  Commentaries,   critical,  expository  and  homiletical. 

70 


(8)  The  Word  of  God,  with  its  teeming,  pregnant  truths, 
waiting  for  some  sanctified  Hfe  in  which  to  become  incar- 
nated, and  through  which  to  find  utterance.  What  a 
treasure  house,  full  of  suggestive  themes,  each  and  every 
one  of  these  !  They  are  the  commion  base  of  supplies  for 
all  preachers  of  righteousness  and,  like  a  perennial  stream, 
that  which  they  send  forth  is  Both  constant  and  fresh. 

The  Biographer  of  Phillips  Brooks  tells  us  that 
"among  the  sources  from  which  he  drew  most  deeply 
were  works  of  art,  sculpture,  architecture  and  painting." 
While  in  the  recent  'biography  of  Mr.  Beecher  we  are 
informed  that  he  made  a  close  and  detailed  study  of  the 
Bible  for  his  subjects.  "The  Gospels  he  read  and  re-read 
with  the  greatest  care,  using  all  possible  helps ;  making 
notes  of  the  results  of  his  meditations,  and  sometimes  giv- 
ing all  his  strength  to  a  careful  analysis  of  the  points  of 
the  history  or  discourse."  In  later  life,  when  his  time  was 
much  occupied,  he  still  kept  up  this  practice.  Mr.  Pond, 
who  traveled  thousands  of  miles  wath  him,  says  that 
"Bible  reading  and  study  was  a  part  of  his  daily  work 
while  on  the  train."  One  winter  he  carried  with  him  con- 
stantly Stanley's  "Commentary  on  the  Epistles  to  the 
Corinthians,"  which  he  read  and  annotated  from  begin- 
ning to  end.  He  was  also  constantly  on  the  outlook  for 
subjects  and  illustrations  for  sermons.  Many  of  his  note- 
books were  found  to  contain  "subjects,  heads  of  sermons 
jotted  down  at  moments  of  inspiration,  in  the  family  cir- 
cle, on  the  railroad,  in  the  street  car,  after  a  talk  with 
some  friend ;  these  were  acorn  thoughts,  out  of  which 
grew  up  in  time  strong,  wide-spreading,  oak-tree  ser- 
mons." While  still  other  preachers  of  our  day  find  topics 
embalmed  in  history  and  poetry  and  the  lives  of  great 
and  good  men.  If  we  look  diligently  for  them  they  may 
be  discovered  on  every  hand.  For,  there  are  "tongues  in 
trees"  to  him  who  has  ears  to  hear,  "books  in  running 


71 


brooks"  to  him  who  can  read  them,  and  "sermons  in 
stone"  to  him  who  can  extract  them. 

Now  begins  the  mental  assimilation,  or  unconscious 
cerebration.  This  is  a  process  which  corresponds  some- 
what to  the  hatching  out  of  a  chicken  from  an  tgg.  Only 
in  this  case  the  glow  is  of  the  heart  and  brain.  The  ser- 
mon is  now  in  the  embryonic  state.  It  begins  to  move 
within  and  this  is  the  best  evidence  that  it  will  move  with- 
out. Gestation  and  formation  are  slowly  but  surely  tak- 
ing place.  Let  them  go  on  unhindered.  This  may  be  re- 
garded as  the  growing  process ;  and  for  brain,  as  well  as 
for  vegetable  products,  it  is  certainly  the  most  natural, 
and  usually  the  most  satisfactory.  Certainly  it  will  result 
in  a  more  completely  developed  entity.  In  the  meantime 
the  subject  matter  has  not  only  been  enlarging,  but  it  has 
of  its  own  accord  been  marshalling  itself  into  an  orderly 
arrangement.  Perhaps,  not  such  as  one  will  elect  that  it 
shall  finally  assume;  but  sufficiently  so,  as  that  he  can  get 
mentally  a  imore  or  less  perfect  outline  of  the  subject  as 
a  whole.  Better  not  try  to  force  the  process  Saturday 
night,  as  it  necessarily  takes  time  for  the  roots  to  strike 
down  and  the  shoots  to  grow  up.  Changing  the  figure, 
the  mind,  like  a  mystic  architect,  needs  a  day  or  two  to 
draw  his  shadowy  lines  before  one  attempts  to  materialize 
them  in  any  form.  Let  it  work  in  its  own  way,  at  its 
own  pleasure,  and  in  any  place.  You  will  discover  that  it 
will  suggest  to  you  as  you  are  walking  by  the  way,  as  you 
are  visiting  the  sick,  as  you  are  wooing  slumber,  that  you 
may  lay  a  beam  here  and  put  up  a  pillar  there.  And  like 
a  fairy  castle,  or  a  Gothic  cathedral,  your  Aerial  will  have 
traced  you,  in  beautiful,  strong  and  lasting  mould,  a  plan 
of  that  which  should  be,  to  you  at  least,  a  thing  of  beauty 
and  a  "joy  forever." 

Nevertheless,  this  semi-conscious  process  must  l)e 
supplemented  by  more  or  less  deliberate  labor.  This 
must  be  done  to  bring  texts  and  subjects  into  proper 

72 


alignment.  Also,  that  the  sermon  outline  may  shape  it- 
self into  a  progressive  unit.  This  is  designed  or  conscious 
arrangement  in  contra-distinction  to  the  former  process. 
Such  arrangement  of  one's  subject,  preparatory  to  presen- 
tation, has  always  been  regarded  as  second  only  in  im- 
portance to  its  selection.  It  is  one  of  the  fundamental 
laws  of  sermon  structure  and  development.  It  is  indis- 
pensable to  clarity  and  entirety.  The  preacher  should  see 
his  sermon  from  one  end  to  the  other.  He  must  have  it 
in  connected  and  manageable  form,  or  when  he  comes  to 
its  delivery,  it  will  be  disjointed  and  rhapsodic.  There 
will  be  no  interlinking  of  thought  to  thought.  No  yok- 
ing of  division  to  division.  No  looming  up  before  him  of 
a  complete  whole.  This  comes  only  when  there  has  been 
some  preliminary  labor  bestowed  upon  the  adjustment 
and  disposition  of  its  parts. 

It  is  immaterial  what  may  be  the  scientific  method 
followed,  whether  the  analytical,  synthetical,  paragraph- 
ical, or  divisional,  so  long  as  it  is  orderly  and  does  not 
result  in  a  heterogeneous  mass  of  undigested  thoughts 
and  disconnected  ideas,  which  have  no  adhesive  proper- 
ties, and  no  logical  sequence.  No  wonder  that  when  this 
labor  has  not  been  bestowed,  some  preachers — as  has 
been  said — are  like  birds.  'They  hop  about  a  text  as  the 
birds  hop  about  a  morsel  of  bread ;  eye  it  shyly  and  hop 
away  again,  only  to  reappear  from  time  to  time  to  give 
the  text  a  nibble,  as  the  birds  give  the  bread  a  peck."  The 
principal  reason  for  this  hesitation  and  trepidation  is,  that 
at  the  proper  time  and  place  there  was  no  effort  at  orderly 
arrangement  of  thoughts,  no  joining  together  of  points, 
as  in  the  links  of  a  chain,  one  to  the  other.  Consequently 
when  the  time  arrived  for  the  presentation  of  the  subject 
matter,  instead  of  a  compact  array  of  ideas  trooping  forth 
one  after  another,  like  soldiers  in  a  well  disciplined  army, 
they  come  crowding  and  tumbling  one  over  the  other, 
helter-skelter.    Arrangement,  then,  is  the  first  law  of  the 


sermon.  Therefore,  if  one  would  not  present  a  jerky  and 
disconnected  discourse,  as  loose  as  sand  and  as  weak  as 
water,  special  attention  must  be  given  to  this  part  of  ser- 
monic  preparation. 

Thus  far  little,  if  any,  writing  should  be  done.  But 
now  we  are  ready  to  sit  down,  and,  with  the  aid  of  the 
hand  and  eye,  co-operate  with  the  busy  brain  and  put  in 
more  durable  form,  for  present  and  future  use,  the  result 
of  our  mental  conception.  How  much  of  our  thought 
shall  be  committed  to  paper?  Well,  the  answer  to  this 
question  pivots  upon  what  answer  is  made  to  another, 
namely,  what  method  do  we  purpose  to  adopt  in  the  de- 
livery of  the  sermon?  Are  we  intending,  or  are  we  ex- 
temporaneous preachers?  Or,  what  is  known  as  memor- 
iter  preachers?  Or  do  we  intend  to  take  with  us  into  the 
pulpit  notes  and  headings,  or  a  manuscript  in  full  from 
which  to  read?  We  must  pause  here  to  find  out  which 
method  we  intend  to  adopt,  or  have  adopted,  and  prac- 
tice, before  the  question  "How  much  shall  be  written?'' 
can  be  intelligently  answered.  Of  these  methods  of  ser- 
mon delivery  the  extemporaneous  is  that  which,  on  the 
whole,  is  best  for  the  preacher  and  the  most  acceptable  to 
the  people.  Let  this  one  remark  suffice  as  an  answer  for 
the  present.  It  is  not  intended  as  a  reflection  on  the  other 
methods  in  vogue,  but  only  as  a  vindication  and  a  rati- 
fication of  that  method  which  should  'be  more  generally 
followed.  Write  some,  use  none — that  is,  in  the  pulpit — 
is  a  good  motto.  It  largely  depends  upon  how  preachers 
begin  as  to  how  they  will  continue  in  this  matter.  No 
one  method,  however,  of  sermonic  preparation  is  so  much 
superior  that  it  should  be  invariably  followed  to  the  ex- 
clusion of  all  others. 

The  various  methods  of  sermonizing  in  general  prac- 
tice are  five :  (1)  The  sermon  that  is  written  in  full  and 
read.  (2)  That  which  is  written  in  full  and  memorized. 
(3)  The  composite,  consisting  of  parts  that  are  written 

74 


and  committed,  and  parts  that  are  extemporized. 
(4)  That  which  has  been  carefully  thought  out  and  par- 
tially written,  and  is  preached  from  notes  more  or  less 
full.  (5)  That  which  has  been  premeditated,  mentally 
outlined  as  to  general  form,  and  is  preached  with  notes  or 
manuscript,  from  a  full  heart  and  a  glowing  brain.  The 
last  is,  in  the  best  sense,  extemporaneous.  Its  advantages 
make  it  the  most  excellent  way  of  all  others  in  the  prep- 
aration and  delivery  of  a  sermon.  Among  them  are  nat- 
uralness, simplicity  and  directness.  The  power  to  obtain 
and  retain  the  attention  of  an  audience.  A  freedom  which 
leaves  the  preacher  open  to  catch  any  stray  thoughts, 
illustrations  or  facts,  which  may  come  within  range  of  his 
mental  feelers,  even  while  delivering  the  sermon.  Southey 
said  of  Whitefield  :  'The  salient  points  of  his  oratory  were 
not  prepared  passages ;  they  were  bursts  of  passion,  like 
the  jets  of  a  geyser  when  the  spring  is  in  full  play."  It 
admits  of  more  fire  and  fervor  and  force.  Any  speaker 
who  has  the  oratorical  temperament  will  be  able,  after 
thoroughly  working  out  the  subject  matter,  to  step  forth 
and  deliver  it  with  more  pleasure  to  his  listeners  and  com- 
parative satisfaction  to  himself,  than  by  mechanically  re- 
citing or  reading  it.  While  this  method  may  do  away 
with  some  of  the  drudgery  of  writing  or  memorizing,  it 
will  keep  the  brain  and  the  nerves  on  a  longer  tension 
than  any  of  the  others.  Nevertheless,  it  is  by  far  the  best 
way  of  delivering  the  message.  But  to  do  so  with  ac- 
ceptability, observe  (1)  that  an  extemporaneous  preacher 
should  have  a  comprehensive,  mental  grip  of  his  subject. 
(2)  An  extensive  vocabulary  and  a  ready  com'mand  of 
words.  (3)  He  should  vary  his  rhetorical  forms  of  ex- 
pression, alternating  and  interchanging  freely  the  inter- 
rogative, the  exclamatory,  the  didactic  and  the  adverbial 
forms.  (4)  Make  what,  in  written  composition  would  be 
termed  paragraphic  beginnings  and  endings.  (5)  Take  a 
new  start,  changing  the  pitch  of  the  voice  and  the  form 

75 


of  verbal  construction.  (6)  See  to  it  that  he  does  not  re- 
traverse  his  ground  and  repeat  himself.  This  he  can  do 
by  observing  movement.  Method,  progress  and  climax 
should  be  the  order  followed.  (7)  Give  special  attention 
to  the  exordium  and  the  peroration.  Make  one  simple 
and  gradual,  the  other  forceful,  compact  and  conclusive. 

While,  however,  I  strongly  advocate  following  the 
purely  extemporaneous  method  in  the  preparation  and  de- 
livery of  a  sermon,  I  would  also  advise  an  occasional  writ- 
ing out,  in  part  or  in  whole,  Avithout  taking  the  same  into 
the  pulpit,  for  the  sake  of  logical  arrangement,  verbal 
felicity  and  variety.  Also  because  writing  makes  an  exact 
man,  and  this  is  the  kind  of  man  the  preacher  should  al- 
ways aim  to  'be.  A  wdse  course  to  pursue,  on  the  whole, 
is  to  make  oneself  conversant  with  the  subject  matter  of 
the  sermon,  study  it  in  all  its  relations,  topographically, 
historically,  theologically.  Ponder  over  it  until  it  begins 
to  incubate,  expand  and  fashion  itself  in  thought  struc- 
ture ;  then  block  it  out  on  paper,  for  the  help  of  the  eye 
and  preservation,  and  finally  fill  in,  by  writing  more  or 
less,  as  the  subject  seems  to  demand  and  the  material  per- 
mit. Then  lay  the  whole  aside  and  with  what  has  by  this 
time  been  written  on  the  tablet  of  the  heart  and  burned 
into  the  brain  ;  go,  and  in  the  name  of  God  and  one's  own 
concentrated  personality  deliver  to  the  people  the  mes- 
sage divinely  received,  in  the  language  which  the  Holy 
Ghost  shall  suggest  and  furnish. 

When  the  contents  of  a  manuscript  are  to  be  commit- 
ted to  memory  and  recited,  or  read  verbatim,  a  fuller 
writing  out  is  demanded.  That  this  fuller  writing  may  re- 
sult in  a  more  elaborate  product  and  in  a  more  perfect 
rhetorical  finish  of  sentences  and  rounding  of  periods,  is, 
generally  speaking,  true.  And  yet,  there  is  extempor- 
aneous speaking.  The  first  has  all  the  defects  of  the  lat- 
ter without  possessing  any  of  its  merits.  If  no  unpropor- 
tioned  or  immature  thoughts  fc  und  place  for  themselves 

76 


in  written  composition  and  they  did  in  spoken  discourse, 
then  a  clear  and  strong  -case  would  be  made  out  in  favor 
of  the  one  and  against  the  other.  Such  a  case  has  never 
been,  and  cannot  be,  successfully  made.  Whether  one 
write  much,  or  little,  he  should  seek  a  superlative  style 
and  an  exalted  literary  standard.  Sermonic  coimposition 
is  like  all  other  composition.  Its  excellency  pivots  upon 
a  due  regard  to  the  same  rules  and  regulations.  There  is, 
in  a  restrictive  sense,  no  such  thing  as  ''sacred  rhetoric." 
The  language  used  in  the  sermon  should  be  such  as  is  in 
the  best  use  among  lawyers,  do'Ctors,  journalists  and  busi- 
ness men.  It  must  not  be  bookish,  or  conventional,  or 
technical.  It  will,  of  necessity,  be  biblical,  in  the  highest 
sense.  But  not  to  the  extent  that  the  listener  will  regard 
it  as  being  an  excerpt,  or  citation,  in  toto,  from  the  Holy 
Scriptures. 

Whatever  may  be  the  method  followed  in  preaching 
the  sermon  in  its  preparation  a  threefold  object  should 
constantly  be  kept  in  mind  and  closely  adhered  to.  First, 
simplicity  of  sermon  structure.  This  is  absolutely  essen- 
tial in  order  that  it  may  readily  be  recalled  by  the  preacher 
when  he  comes  to  deliver  it,  and  also  that  the  people  may 
grasp  and  retain  it.  To  ignore  this  plain  rule  is  to  burden 
the  memory  and  fail  to  present — and  this  the  best  for- 
sooth— what  the  auditors  could  comprehend  or  remem- 
ber. The  enumeration  of  sermonic  divisions,  whether  an- 
nounced or  not,  will  tend  to  burden  the  speaker,  and,  if 
stated,  to  confuse,  if  not  confound,  the  hearers.  To  make 
points,  but  not  until  they  run  up  into  the  teens,  is  proper. 
Divisions  also  should  be  made,  for  without  them  there  is 
a  liability  of  becoming  disconnected  in  thought  and  rhap- 
sodic in  delivery.  But  these  should  be  as  simple  in  char- 
acter as  they  can  be,  and  as  few  as  are  needful  for  per- 
spicuity and  force  in  number. 

The  second  end  at  which  to  aim  in  working  out  the 
sermon  is  "Scripturalness  of  matter."     It  is  marvelous 

77 


what  power  there  is  in  the  Word  of  God.  It  is  the  ham- 
mer that  crushes  out  all  opposition  and  breaks  in  pieces 
the  stoutest  hearts.  The  words  of  men  are  frequently 
most  choice,  most  touching  and  most  potent.  Yet  for 
beauty  and  pathos,  and  force  and  power,  they  fall  far 
short  of  being  comparable  with  the  words  of  the  Bible 
used  in  a  biblical  connection.  Of  these  Jesus  remarked : 
"They  are  spirit  and  they  are  life."  They  have  those 
germs  of  vitality  and  regeneration  that  the  mere  words  of 
men^  however  grouped,  arranged  and  presented,  lack.  In 
the  structure  of  some  sermons  scriptural  matter  can  enter 
in  great  chunks  and  huge  blocks.  As  for  example  in  the 
textual  and  expository  sermon.  Tliis,  because  they  are 
largely  scriptural  in  their  main  divisions,  and  in  their 
essence.  In  sermons  of  other  types,  such  as  the  "topical" 
and  the  "o'bservational,"  it  is  not  feasible  to  put  in  as  large 
lumps  of  solidified  verbal  matter  from  this  quarry  of 
God's  Word,  as  in  the  former.  Nevertheless,  put  phrases, 
sentences  and  verses  and  all.  Like  the  weaver,  who, 
though  he  may  have  a  rough  warp  on  the  loom,  when 
he  comes  to  the  weft  will  throw  in  a  shuttle  of  white  and 
another  of  blue,  until  he  produces  a  pattern  of  the  design 
sought.  So  throw  into  the  web  of  the  discourse  the  shut- 
tles containing  the  words  that  shine,  attract  and  Hve. 

The  third  end  to  be  kept  in  view  in  the  make-up  of 
a  sermon  is  that  it  shall  be,  no  matter  what  its  text,  topic 
or  structure,  Christo  Centric  in  drift.  I  do  not  mean  by 
this  that  Christ  should  be  the  specific  theme  of  every  ser- 
mon. The  Book  of  Esther,  though  it  does  not  contain 
the  name  of  Jehovah,  nevertheless  teaches  in  a  clear  and 
forcible  manner  His  existence,  attributes  and  providence. 
So  with  the  sermon.  Even  though  it  should  not  contain 
the  name  of  Christ  it  may  teach  Him,  and  emphasize  His 
redemptive  scheme.  To  Him  all  the  prophets  bore  wit- 
ness, but  not  all  in  the  same  way  or  manner,  as  did  Isaiah. 
So  did  the  writers  of  the  Epistles,  but  not  all  so  emphatic- 

78 


ally  as  Paul.  Yet  the  drift  of  prophets,  evangelists  and 
apostles,  in  their  prophecies,  narratives  and  letters,  is  all 
Christward.  They  are  like  confluent  streams  which  to 
the  ocean  run.  Or  like  fire  ascending,  which  seeks  the 
sun.  Christ  is  the  ocean  into  which  they  empty,  the  sun 
they  reveal.  All  texts,  like  the  roads  of  the  old  Roman 
Empire  which  led  to  Rome,  should  terminate  in  Him.  He 
is  the  golden  milestone  of  the  ages.  Around  this  blessed 
center  all  illustrative,  instructive  and  sermonic  material 
should  cluster  for  illumination,  as  the  swinging,  swirling 
orbs  about  the  sun.  Let  Christ  be  the  centre  of  the  ser- 
mon, as  it  is  fashioned  in  thought,  written  and  preached. 
We  are  now  ready  to  pass  from  the  travail  of  the 
workshop  into  the  sacred  precincts  of  the  pulpit ;  to  step 
from  the  work  bench  to  the  throne.  I  have  said  nothing 
in  this  chapter  of  prayer  and  the  divine  agencies,  which 
the  minister  should  seek  through  prayer  in  his  work  of 
sermon  building.  It  has  been  assumed  that  the  man  of 
God  will  not  neglect  these  sources  of  mental  and  moral 
quickening.  It  has  been  with  the  human  part  of  the  ser- 
mon and  its  mechanism,  and  of  the  preacher  as  a  toiler, 
that  I  have  dealt.  It  remains  true,  however,  and  ever 
must,  in  the  expressive  Latin  maxim  so  often  cited  by 
Luther  that  "bene  orasse  est,  bene  stiidiiisse  esf — to 
pray  well  is  to  study  well — and  this  should  be  the  motto 
on  the  walls  of  the  minister's  workshop,  as  well  as  the 
actuating  principle  of  the  workman. 


79 


CHAPTER  V. 


THE  PULPIT  AND  ITS  CONCOMITANTS. 


The  transition  from  the  study  to  the  pulpit  should 
produce  as  great  a  transformation  in  outward  appearance 
as  would  naturally  take  place  in  the  artisan  when  in  the 
shop,  and  the  artisan  wdien  in  his  Sunday  best.  This 
should  not  be  in  externals  only,  but  likewise  in  the  feel- 
ings, emotions  and  general  deportment.  The  preacher 
should  ascend  the  pulpit  with  dignified  demeanor  and  as 
a  king's  ambassador.  As  such  he  is  to  represent  Him, 
speak  for  Him,  and  in  His  stead.  It  is  His  message  which 
he  is  to  deliver.  It  is  in  His  name  that  he  stands  there. 
It  is  because  he  is  the  plenipotentiary  of  His  kingdom 
that  he  is  to  speak  with  authority,  and  not  as  other  men, 
or  the  same  .man  in  another  sphere.  It  therefore  be- 
hooves him  to  take  heed  both  to  himself  and  his  doctrine, 
that  every  movement,  and  action,  and  word,  be  such  as 
becometh  the  accredited  servant  of  the  King  of  Kings. 
Every  look  and  motion  should  be  regarded,  not  simply 
under  the  eye  of  man,  but  of  God.  Performing,  levity 
and  laxity  are  out  of  place  here.  He  may  play  the  actor 
or  the  poltroon,  if  he  must,  in  his  own  house,  not  in 
God's. 

"Would  I  describe  a  preacher     .     .     . 
I  would  express  him  simple,  grave,  sincere; 
In  doctrine  uncorrupt,  in  language  plain. 
And  plain  in  manner,  decent,  solemn,  chaste, 
And  natural  in  gesture;  much  impressed 
Himself,  as  conscious  of  his  awful  charge, 
And  anxious  mainly  that  the  flock  he  feeds 
May  feel  it  too ;  affectionate  in  look 
And  tender  in  address,  as  well  becomes 
A  messenger  of  grace  to  guilty  men." 

80 


There  ought  to  he  nothing  about  him  which  savors 
of  artificiahty  or  affectation.  Massilhon  says :  "I  love  a 
serious  preacher,  who  speaks  for  my  sake^  not  his  own, 
who  seeks  my  salvation  and  not  his  own  vain  glory.  He 
best  deserves  to  be  heard  who  uses  speech  only  to  clothe 
his  thoughts^  and  his  thoughts  to  promote  truth  and  vir- 
tue." And  people  of  common  sense  still  ask  for  such  a 
one  in  the  pulpits  of  today,  as  Cowper  describes  and  Mas- 
sillion  loved. 

The  scriptural  rule  that  everything  be  done  decently 
and  in  order  should  be  punctilliously  observed.  No 
mounting  the  rostrum  with  a  skip  and  a  jump.  Upon 
ascending  it  bow  the  head  in  silent  prayer.  If  conveni- 
ent the  arms  may  rest  upon  the  sacred  desk,  and  the  face 
turned  to  the  congregation,  so  that  when  it  is  lifted  from 
communion  with  God,  the  people  may  behold  it  irradiated 
with  Heaven's  own  light.  If  Moses's  face  shone  after 
communion  with  Jehovah,  why  should  not  ours?  The 
Mount  of  Transfiguration  is  not  far,  I  ween,  from  one's 
pulpit.  If  there  is  a  regular  order  of  service  arranged 
in  the  Church  of  which  one  is  pastor  it  is  respectful  to 
follow  it  closely.  It  may  not  permit  of  the  same  variety 
as  would  otherwise  be  feasible  under  an  eclectic  regime.  It 
will,  nevertheless,  lead  to  a  uniformity  which  more  than 
offsets  the  sameness  which  attaches  to  such  a  regular 
order.  Furthermore,  it  will  be  consecutive  and  logical, 
systematic  and  homogeneous ;  properties  which  are  con- 
spicuously absent  in  the  other. 

Hymns  should  be  announced  distinctly  in  order  to  be 
readily  foiund.  It  is  not  nowadays  customary  to  "line 
them,"  as  was  the  practice  years  ago.  But  to  do  so  occa- 
sionally, when  the  people  cannot  see  to  read  clearly,  will 
be  found  an  aid  to  congregational  singing  and  perfectly 
proper.  At  other  times  an  impressive  reading  of  the 
hymn,  in  whole  or  in  part,  will  add  greatly  to  the  devo- 
tional part  of  the  service.    When  doing  so  it  is  not  alto- 

81 


gether  the  elocutionary  pause  which  should  be  apparent, 
but  what  the  musician  terms  ''feeling"  which  is  put  into 
the  language  and  the  rhythm,  which  makes  the  reading 
effective.  It  is  pertinent  to  say  here  and  now  that  the 
different  parts  of  the  service  which  are  to  be  read  aloud 
cannot  be  rendered  acceptably,  unless  some  attention  is 
given  them  beforehand.  To  read  aloud  intelligently  and 
well  one  must  see  and  hear  and  pronounce  the  words, 
mark  the  pauses  and  forecast  the  drift  of  what  is  coming 
without  breaking  the  continuity  of  the  thought  or  speech. 
This  comparatively  few  persons  can  do  successfully. 
Hence  so  many  poor  public  readers  and  the  reason  why 
all  parts  of  the  public  service  which  are  to  be  read  aloud 
should  be  gone  over  audibly,  at  least  once,  before  enter- 
ing the  sanctuary. 

In  selecting  the  Scripture  lessons  be  governed  by 
one  of  two  rules,  either  select  those  pK)rtions  which  are 
germane  to  the  subject  of  the  sermon,  or  else  such  pas- 
sages as  will  most  quickly  attract  the  attention  of  the  list- 
less and  edify  the  whole  assembly.  A  rule  followed  by 
the  writer  for  years  has  been  to  make  the  entire  service, 
from  the  opening  hymn  to  the  benediction,  a  miif,  as  to 
the  central  thought  of  the  whole.  It  may  be  said  that 
this  method  has  its  disadvantages  as  well  as  its  advan- 
tages. This  is  possibly  true,  but  it  certainly  accomplishes 
one  of  the  principal  ends  to  be  aimed  at  in  divine  worship, 
which  is  to  present  one  axial  idea  in  the  service,  and 
group  around  it  song,  prayer,  scripture,  exj>osition  and 
admonition.  It  tends  to  centralization  of  thought  and 
prevents  scattering.  It  focalizes,  like  a  sun-glass,  the  di- 
vergent rays  of  truth.  It  results  in  a  clearer  vision  of 
duty,  in  consecration  of  heart  and  life,  and  frequently  in 
a  better  knowledge  of  God's  will.  Never  select  the  Bible 
lessons  after  entering  the  pulpit.  Look  them  up  before- 
hand, work  them  over  in  the  alembic  of  the  brain  and  fuse 
them  in  the  heart,  so  that  they  can  be  read  without  halt- 

82 


iiig  or  hesitation,  expressively  and  forcibly.  Take  Ezra 
as  a  model.  Like  him,  open  the  Book  and  read  therein — 
not  recite,  nor  mumble,  nor  intone — but  read  in  the  sight 
of  all  the  people,  in  such  a  way  and  manner  that  they 
may  understand.  To  do  this  well  requires  that  the  mouth 
be  opened  and  the  articulation  distinct. 

Public  prayers  should  be  carefully  thought  out.  Some 
ministers  write  them  and  read  them,  others  have  them 
printed  in  their  Church  Liturgies,  and  intone  them.  But 
one  may  be  an  extemporaneous  petitioner.  He  doubtless 
will  be,  if  he  is  an  extemporaneous  preacher.  But  if  this 
method  6i  preaching  presupposes,  nay  demands,  previous 
thought  and  preparation,  why  should  not  this  way  of 
praying?  The  incongruity  and  incompatibility  of  a  prayer 
for  the  salvation  of  the  heathen  at  a  meeting  called  in  the 
interests  of  temperance  or  moral  purity  would  be  glaring- 
ly apparent.  But  not  one  whit  imore  so  than  are  some  of 
the  prayers  offered  in  our  pulpits  from  Sabbath  to  Sab- 
bath, when  compared  with  the  subjects  of  the  sermons 
preached  therein  and  the  varied  needs  of  the  Church  and 
the  world. 

Before  expatiating  upon  the  sermon  a  word  of  ex- 
hortation touching  the  notices  and  collection  will  be  in 
order.  These  are  matters  of  minor  importance  to  sing- 
ing, reading,  praying  and  preaching.  Consequently  they 
are  by  custom  sandwiched  somewhere  in  the  betweenity 
of  the  above  named.  Dr.  Durbin  made  his  announce- 
ments before  opening  the  service  proper.  There  are  grave 
objections  to  doing  this.  The  best  place,  on  the  whole, 
is  somewhere  before  the  sermon  and  after  the  scripture 
lessons.  A  judicious  disposition  of  the  notices  is  to  an- 
nounce in  full  all  prayer  and  business  meetings  and  all 
social  gatherings,  directly  connected  with  the  local 
church  and  its  organizations  from  the  pulpit,  elimmating 
therefrom,  if  written,  any  irrelevant  or  gushing  phrase- 
ology.    For  all  others,  coming  from  outside  sources^  a 

83 


bulletin  board  in  the  vestibule  of  the  Church  may  be  use- 
fully employed.  After  examining  them  have  the  usher 
put  what  you  think  are  proper  thereupon,  the  others  cast 
aside.  Never  let  the  pulpit  become  an  advertizing  bureau. 
Shut  out  of  it  "Cheap  Johns"  and  their  catch-penny  plac- 
ards. It  is  a  sacred  desk  and  not  a  newspaper  editor's 
tripod  from  which  notices  of  social  events  are  sent  forth. 
Take  little  time  in  making  announcements.  Cut  them 
down  in  number  and  in  length.  Some  preachers  occupy 
more  time  in  discharging  this  duty  than  in  preaching  the 
sermon.  I  once  heard  one  take  about  twenty  minutes  in 
calling  and  commenting  upon  an  annual  trustee  meeting. 
We  think  it  a  religious  duty  to  teach  the  people  that 
a  collection  at  each  public  servdce  is  a  sacred  and  indis- 
pensable part  of  divine  worship.  It  is  an  act  of  devotion. 
Paying  is  co-ordinate  with  praying.  Cornelius  was  in- 
formed by  a  special  messenger  from  Heaven  that  his 
alms,  as  well  as  his  prayers,  were  part  of  the  memorial 
which  had  preceded  him  there.  The  man  who  objects  to 
give  to  the  Lord  on  the  Sabbath  day  usually  objects  on 
any  day.  It  is  axiomatic  that  anything  which  costs  little 
is  worth  Httle.  Therefore,  never  minimize  or  undervalue, 
or  let  any  of  the  people,  this  part  of  the  public  worship  of 
Almighty  God.  The  man  who  allows  the  plate  to  pass 
him  without  his  contribution  will  as  readily  let  the  truths 
which  he  hears  pass  him  by  unreceived.  The  water  of  life 
may  be  free,  but  it  costs  something  to  keep  the  various 
conduits  through  which  it  passes  in  repair.  The  Bread  of 
Life  may  be  furnished  without  money  and  without  price, 
but  to  break  it  with  feeble,  fleshy  hands,  requires  some- 
thing more  than  faith  and  prayer.  David  refused  to  re- 
ceive the  threshing  floor  of  Oman  without  paying  for  it 
every  cent  it  was  worth  ;  nobly  and  persistently  declaring 
that  he  would  verily  buy  it  for  the  full  price,  and  that  he 
would  not  take  that  wdiich  was  Oman's  for  the  Lord,  nor 
offer  burnt  offerings  without  cost.     "So  David  gave  to 

84 


Oman  for  the  place  six  hundred  shekels  of  gold  by 
weight."  How  much  more  then  should  the  people  be 
taught  that  the  Church  is  better  than  a  threshing  floor^ 
and  for  the  privilege  of  worshipping  God  there  they 
should  cheerfully  and  willingly  pay  the  full  price.  Not  as 
Httle  as  they  can,  but  as  much  as  they  can.  Not  the  few- 
est times  possible,  but  as  many  times  as  opportunity 
permits. 

What  is  here  said  of  the  collection  applies  equally  to 
the  ''Connectional  Benevolences."  Dignify  and  exalt 
them.  Let  them  be  represented  to  the  best  of  our  ability^ 
for  upon  our  representation  of  them  to  our  congregation 
much  depends  as  to  what  their  sum  total  shall  be  from 
year  to  year.  Beware  of  inflating  them  by  questionable 
devices.  If  they  are  they  will  fall  ^back,  like  water,  to  their 
own  level  ultimately,  or  below  it.  Present  them  without 
excuse  or  apology.  We  may  give  to  them  ourselves  and 
let  this  be  known.  The  knowledge  that  we  contribute  will 
prompt  someone  else  to  do  likewise.  In  the  matter  of 
giving  some  men  are  hke  pumps,  they  frequently  need 
priming.  Or,  like  siphons,  they  pour  forth  of  their  own 
contents  more  readily  when  well  started.  We  should 
never  give  the  people  an  idea  that  in  responding  to  our 
appeal  they  either  put  us  personally,  or  our  Lord,  under 
any  obligations.  When  the  Bible  or  Missionary,  or  any 
other  special  cause  has  been  presented,  make  them  feel 
that  to  give  of  their  substance  to  any  or  all  of  these  is 
"more  blessed  than  to  receive."  And  that  those  who  give 
of  the  lesser  things  are  the  recipients  of  this  benediction, 
which  is  of  more  value  than  silver  or  gold. 

Now  for  the  presentation  of  the  message.  It  is  taken 
for  granted,  at  this  point,  that  all  the  preparatory  work 
on  the  sermon  has  received  attention  in  its  proper  place. 
If  this  has  been  done,  then  all  that  remains  is  to  cite  text 
and  announce  theme.  As  to  which  shall  take  precedence, 
the  text  or  the  subject,  is  not  always  important,  but  that 

85 


they  should  both  be  distinctly  stated  seems  to  me  essen- 
tial. Why  permit  at  the  very  comtmencement  of  the  most 
weighty  part  of  divine  worship  the  hearers  to  remain  in 
doubt  regarding  the  topic?  Better  put  them  at  ease  at 
once  by  stating  the  suibject.  Condense  this  into  few 
words.  Simplify  it.  If  the  text  is  intricate  and  diflficult 
to  understand  by  reason  of  some  recondite  or  archealog- 
ical  allusion,  seek  to  do,  as  an  old  divine  once  quaintly 
said,  "disembrass  it."  Much  will  depend  upon  the  after 
effect  and  weight  of  the  discourse  as  to  the  plainness  of 
the  text  and  the  aptness  of  the  theme.  We  need  not  seek 
odd  and  out  of  the  way  texts,  neither  shun  them  always. 
Nevertheless^  we  may  have  an  eye  out  for  some  which  are 
seldom  used,  and  also  take  some  which  are  old  and  well 
known.  A  novel  and  striking  text  and  topic  will  rivet  at 
once  the  attention  of  an  audience.  This  ordinarily  is  com- 
pensation enough  to  warrant  its  employment.  Likewise, 
preach  on  great  themes.  Tlie  renowned  sermons  of  the 
masters  of  the  pulpit  have  been  on  such  themes.  Jona- 
than Edwards's  most  celebrated  sermon  which  has  come 
down  to  us  was  on  "The  Sinner  in  the  Hands  of  an  Angry 
God/'  and  Thomas  Chalmers's  on  "The  Expulsive  Power 
of  a  New  Affection,"  and  Merle  d'Aubigne's  on  "The 
Three  Onlys,"  and  Doctor  Candlish's  on  "The  Universal 
Doom,"  and  John  Cumming's  on  "The  Great  Tribula- 
tion/' and  Francis  Wayland's  on  "The  Moral  Dignity  of 
Missions,"  and  George  W.  Bethune's  on  "Victory  Over 
Death  and  the  Grave,"  and  Tholuck's  on  "Christ  the 
Touchstone  of  Human  Hearts."  These  themes  contain 
in  them  the  very  core  of  the  Gospel  in  somewhat  novel 
but  potent  phraseology. 

It  is  here  presupposed  that  prayer  has  been  offered 
for  divine  guidance  in  the  selection  of  text  and  subject, 
so  that  the  preacher  can  say  with  much  assurance,  as  he 
stands  up  to  speak  in  his  Lord's  name,  the  text  to  which 
Providence  directs  this  morning  is  found  in  the  Gospel  by 


St.  John,  the  third  chapter,  and  at  the  sixteenth  verse.  Or 
the  message  that  I  am  divinely  directed  to  deHver  this 
evening  is  on  "Justification  by  Faith."  While  the  posi- 
tion taken  by  Dr.  Horton  in  his  "Verbum  Dei/'  as  to 
present  day  inspiration,  and  of  the  minister  in  this  nine- 
teenth century  receiving  his  message  straight  from  God, 
as  did  the  prophets  and  apostles  under  the  Old  and  New- 
Testament  dispensations,  is  too  far  reaching  and  ultra; 
nevertheless,  direct  guidance  as  to  one's  text,  subject  and 
message,  has  been  promised,  should  (be  expected,  and 
earnestly  sought.  Undoubtedly  that  is  the  purport  of  our 
Lord's  pledge  to  those  whom  he  had  called  to  preach  the 
Gospel — and  to  their  successors  equally — when  he  said : 
"For  it  shall  be  given  yO'U  in  that  hour  w^hat  ye  shall 
speak."  And  of  the  proverb,  "The  preparation  of  the 
heart  in  man,  and  the  answer  of  the  tongue  is  from  the 
Lord."  It  is  likew^ise  part  of  the  Holy  Spirit's  office  w^ork 
in  the  present  era.  If  this  heavenly  superintendence  is 
not  sought  and  obtained,  it  will  often  be  pertinent  to  put 
the  question  to  the  preacher  of  to-day  that  Joab  put  to 
Ahimaaz,  "Wherefore  wilt  thou  run,  my  son,  seeing  that 
thou  hast  no  tidings  ready?"  But  on  the  other  hand,  if 
he  has  sought  guidance  from  Jehovah,  like  Ehud,  he  will 
be  able  'confidently  to  say,  every  time  he  appears  in  the 
pulpit,  "I  have  a  message  from  God  unto  you." 

Dr.  Kidder's  practice  in  this  matter  is  highly  com- 
mendable. Says  his  biographer,  "Upon  the  mind  of  a 
careful  Hstener^  Dr.  Kidder  made  the  impression  that  he 
was  a  deeply  religions  preacher.  He  was  willing  to  under- 
take the  sermon  only  with  the  assurance  that  he  was 
divinely  aided."  Among  his  private  papers  are  some  pray- 
ers written  out  by  himsel'f  for  his  own  particular  profit 
and  guidance.  There  is  one  entitled  "Prayer  for  aid  in 
selecting  subjects  and  in  preacliing  the  Gospel."  A  few 
extracts  will  show^  his  spirit  in  approaching  this  solenm 
duty :     "O,  God,  I  thank  Thee  that,  unworthy  as.  I  am, 

87 


Thou  has  not  only  called  me  from  darkness  to  light  and 
made  me  a  partaker  of  the  grace  of  salvation,  but  hast 
commissioned  me  to  preach  to  my  fellowmen  the  un- 
searchable riches  of  Christ.  Once  more  the  duty  devolves 
upon  me  of  standing  before  the  people  to  proclaim  Thy 
word  of  truth.  O,  forbid  that  with  languid  indifference  I 
should  content  myself  with  the  mere  formality  of  preach- 
ing; rather  may  I  rise  to  the  highest  conception  of  the 
greatness  of  the  responsibility  and  of  the  eternal  interests 
which  ever  depend  upon  the  right  and  faithful  discharge 
of  so  momentous  a  duty.  O,  give  felicity  and  power  of 
thought,  readiness  and  force  of  utterance,  convincing 
speech,  and  the  demonstration  of  the  influence  of  the 
Holy  Ghost.  Deliver  me,  O,  Lord,  from  wanderings  of 
thought,  from  the  intrusion  of  worldly  interests  or  cares 
or  influences,  but  especially  from  all  vanity  of  mind  or 
the  slightest  disposition  to  seek  the  applause  of  men. 
When  I  enter  the  sa'cred  desk  let  Thine  overshadowing 
presence  be  round  me,  and  let  me  and  the  people  feel  that 
God  is  there."  Whenever  Pericles  was  about  to  deliver 
an  oration  to  the  people  he  was  accustomed  to  pray  to 
the  gods,  that  nothing  might  go  out  of  his  mouth  but 
what  should  be  to  the  purpose.  How  much  more  than 
should  the  ambassador  of  the  Most  High  pray  for  a  like 
guidance  as  to  his  utterance  before  the  people !  What  an 
example  for  preachers  of  righteousness  to  follow. 

The  introduction  should  be  concise  and  compact, 
ornate  and  attractive,  bright  and,  in  the  best  sense,  catchy. 
It  is  the  vestibule,  or  entrance,  to  the  inner  courts  of  the 
sermon  proper.  If  this  part  is  not  inviting  and  entertain- 
ing, we  may  fail  to  get  our  listeners  further  than  the 
threshold  of  the  opening  thought.  While  explanatory 
matter  is  proper  aT  this  point,  an  illustration,  a  short 
story,  or  a  personal  incident,  will  awaken  interest,  and 
pique  the  curiosity.  These  gained,  we  may  then  pro- 
ceed to  develop  our  subject  and  enforce  our  message. 

88 


Whether  one  shall  announce  his  propositions  beforehand 
— as  the  preachers  of  the  past  invariably  did,  and  some 
of  to-day  do — is  purely  a  matter  of  personal  choice.  Bet- 
ter do  this  than  be  as  some  preachers  without  proposi- 
tions to  announce.  This  custom  has,  however,  been 
largely  superceded  and  the  trend  to-day  is  for  less  and  less 
of  the  mechanical  structure,  or  skeleton  of  the  sermon,  to 
appear  in  the  delivery.  Nevertheless  it  must  have  some 
general  outline  to  it  or  it  will  be  formless  and  pointless. 
While  it  is  well  to  keep  out  of  sight  much  of  the  frame- 
work of  the  sermon,  we  like  to  hear  the  preacher  occa- 
sionally give  the  salient  divisions  of  his  discourse,  present 
his  propositions,  and  establish  them.  Whether  this  is 
done  or  not  it  should  always  be  apparent  to  the  intelli- 
gent listener  that  an  orderly  classification  and  arrange- 
ment of  the  subject  matter  of  the  sermon  exist  in  the  mind 
of  the  preacher.  Without  these  the  sermon  will  be  dis- 
connected, rhapsodic  and  forceless.  This  is  liable  to  be 
more  conspicuously  the  case  in  extemporaneous  preach- 
ing. Bishop  Simpson  advised  that  **if  divisions  be  an- 
nounced, they  should  be  simple  in  their  character,  and 
few  in  number."  To  give  point  and  pith  to  his  advice  he 
tells  the  following  incident:  'T  remember  once  to  have 
heard  a  preacher  on  the  text  'Behold  the  Lamb  of  God,' 
announce  in  rapid  succession  twenty-four  characteristics 
in  which  men  might  behold  him.  When  he  reached  the 
twelfth  there  was  a  look  of  surprise,  and  at  the  sixteenth 
of  amazement ;  when  he  announced  the  twentieth  a  broad 
smile,,  and  when  he  reached  the  twenty-fourth  a  sup- 
pressed titter  through  the  whole  congregation."  Probably 
but  few,  if  any,  of  these  points  were  impressed  upon  the 
listeners,  whereas  three  or  four  of  the  principal  ones  out 
of  the  twenty-four  might  have  been  judiciously  selected, 
earnestly  presented  and  carried  thence  to  be  meditated 
upon  and  observed. 

Here  is  the  place  and  time  to  bring  all  native  and 


acquired  gifts  into  line.  Marshal  them  as  a  general  would 
an  army.  Mother  wit,  sanctified  common  sense,  logic, 
rhetoric,  philosophy,  theology  should  all  be  ready  as  sub- 
sidiary forces  to  obey  the  command  of  the  will  and  to 
present  themselves  in  single  file  or  in  one  solid  phalanx. 
Be  direct,  pointed,  pungent,  but  not  personal.  Smite  sin 
in  high,  as  wefi  as  low,  life  when  found  there.  Yea,  even 
though  it  be  in  the  person  of  a  mitred  prince,  or  purple- 
robed  royalty.  Take  aim  in  preaching.  Bring  your  guns 
in  range  with  sin  and  never  lower  them  for  men  or  devils. 
Make  the  sinner  feel  that  sin  is  heinous  and  deadly  and 
damning  and  that  it  cannot  be  gilded  over  with  the  trap- 
pings of  wealth  or  office.  Be  as  faithful  in  discharging 
your  embassy  as  was  Nathan  before  David,  Samuel  be- 
fore Saul,  and  John  before  Herod. 

Special  attention  must  be  paid  to  the  peroration.  Not 
so  much  as  to  the  form  it  shall  take,  whether  admonitory, 
recapitulative,  or  deductive,  but  rather  to  its  matter. 
Much  which  has  been  said  from  the  exordium  up  to  this 
point  will  perhaps  have  been  forgotten  before  the  close 
is  reached.  Hence,  the  closing  sentences  should  stick  like 
goads  fastened  by  a  master  of  assemblies  in  a  sure  place 
and  in  a  sure  way.  Just  the  particular  form  it  shall  take 
will  depend  upon  what  the  theme  is,  and  Avhat  the  design 
is  in  presenting  it.  Sometimes  an  abrupt  stop  at  the  end 
of  the  discussion,  that  is  followed  by  a  solemn  repetition 
of  the  text  itself,  will  furnish  a  most  weighty  and  im- 
pressive conclusion.  This  especially  if  the  text  be  admon- 
itory in  its  nature.  Much  depends,  however,  as  to  the 
character  of  the  concluding  remarks,  on  the  sermon  itself. 
A  mild  exhortation  at  the  close  of  a  strong  fiery  rebuking 
of  sin  would  be  too  tame  an  ending  for  such  a  discourse. 
There  needs  to  be  a  cracker  at  the  end  of  such  a  whip 
which  shall  not  only  make  a  whir  but  which  shall  snap 
and  sting  and  bite.  What  would  Christ's  invective  against 
the  desecrators  of  His  Father's  house  have  been,  with- 

90 


out  its  closing  remark,  ''Ye  have  made  it  a  den  of 
thieves !"  Doubtless  the  overturning  of  the  tables  of  the 
money-changers  and  the  laying  on  of  the  knotty  thongs 
made  those  sacrilegious  Jews  cringe  and  wince.  That  they 
felt  half  so  bad^  or  smarted  half  so  long  from  these,  as 
they  did  from  those  stinging,  biting  words,  is  exceedingly 
questionable.  What  would  John's  sermon  to  the  multi- 
tudes of  Judea  have  been,  without  his  ringing,  peremp- 
tory command^  "Bring  forth  meat  for  repentance!"  Or 
Peter's  at  Pentecost,  if  he  had  left  out  the  words,  "Re- 
pent and  be  baptized,  everyone  of  you,  in  the  name  of 
Jesus  Christ,  for  the  remission  of  sins." 

Other  types  of  sermons  will  require  other  material 
with  which  to  sum  up.  Usually  no  better  way  of  conclud- 
ing this  part  of  divine  worship  will  ofifer  itself  than  to  re- 
peat a  striking  and  appropriate  passage  of  Scripture ;  a 
brief  prayer,  or  to  ascribe  honor  and  praise  to  the  Deity. 
But  one  will  doubtless  readily  conceive  the  kind  of  matter 
which  should  be  used  on  each  occasion.  Much,  then, 
should  be  made  of  the  termination  of  the  discourse.  Make 
it  a  paean  of  victory,  or  a  solemn  warning,  as  the  occasion 
may  demand. 

Pulpit  diction  may  now  receive  brief  mention.  That 
it  should  differ  in  some  well  marked  features  from  that 
employed  in  the  shops,  the  marts  of  trade,  courts  of  law 
and  halls  of  legislature  passes  without  being  stated.  Yet 
enough  attention  and  discrimination  are  not  given  to  it. 
It  is  so  easy  to  formulate  glittering  generalities  which 
mean  Httle  or  nothing ;  to  get  into  the  habit  of  using  pet 
phrases,  set  speeches  and  a  crass  language,  both  in  prayer 
and  sermon,  that  one  needs  to  be  constantly  on  his  guard 
against  these  common  faults.  All  slang  words  should  be 
avoided  and  every  other  kind  which  would  demean  the 
man,  the  place,  or  the  message.  Still  there  is  danger 
from  the  other  extreme.  While  the  diction  of  some 
preachers  is  too  commonplace  that  of  others  is  too  stately 

91 


and  starchy.  It  is  bookish,  pedantic  and  polysyllabic.  It 
dates  back  to  Chaldea,  or  Rome,  or  Greece.  It  is  too  fine 
and  too  antique.  The  diction  best  suited  to  the  sermon 
is  that  clear,  lucid  English,  which  a  constant  perusal  of 
the  Bible  and  Shakespeare  will  unconsciously  impart. 
Words  short  and  easily  understood.  A  sample  of  which 
is  found  in  Christ's  parable  of  the  Prodigal  Son.  Imitate 
this.  It  should  contain  few  words  that  are  not  in  the  best 
and  most  general  use^  and  fewer  still  of  words  which  are 
distinctively  theological  and  metaphysical.  In  using  illus- 
trations from  the  sciences  or  the  arts,  then,  for  the  sake  of 
accuracy,  words  may  be  employed  which  pertain  strictly 
to  them,  and  are  technical  and  conventional.  Such  terms, 
however,  as  metempsychosis,  trans-substantiation,  et  al., 
should  be  expunged  from  one's  pulpit  vocabulary. 

Closely  connected  with  ''pulpit  diction"  is  "pulpit 
gesture."  That  certain  gestures  should  be  made  during 
the  delivery  of  a  sermon  is  both  natural  and  desirable.  If 
appropriate  and  becoiming  they  set  ofif,  and  add  much  to 
its  effectiveness.  That  a  man  should  stand  stock-still  like 
the  town  pump,  because  he  is  in  the  pulpit,  is  not  abso- 
lutely requisite.  Neither  that  his  hands  should  hang  down 
limp  at  his  sides.  He  should  move  about  easily  and 
gracefully,  anon  giving  emphasis  to  what  he  is  saying  by 
a  wave  of  the  hand,  or  moving  forward,  or  pointing  with 
the  index  finger,  as  will  best  accord  with  the  sentiments 
he  is  at  the  moment  desirous  of  expressing.  But  here 
again  caution  and  vigilance  are  in  demand  lest  this  ad- 
junct be  overworked.  To  run  back  and  forth,  pound  the 
desk,  swing  the  arms,  like  the  sails  of  an  old-fashioned 
windmill,  are  not  becoming,  much  less  helpful  as  aids  to 
pulpit  eloquence.  The  dramatic  art  is  not  to  be  practiced 
on  the  sacred  dias.  If  anywhere,  its  place  is  the  rostrum 
or  the  stage. 

Furthermore,  few  preachers  make  good  actors.  No 
audience  that  wishes  to  see  the  Gospel  acted  out  would 

.       .  92 


be  pleased  with  their  performance.  If  acting  and  not 
preaching  are  wanted  the  theater  and  not  the  Church  of 
God  is  where  it  is  most  hkely  to  be  found.  A  Garrick,  a 
Keene,  or  a  Booth,  may  pose  on  the  "boards/'  not  in  the 
sacred  desk.  That  there  is  an  admixture  of  the  art  of 
depicting  in  preaching  is  doubtless  true.  It  is  Such,  how- 
ever, as  was  practiced  by  Savonarola^  Irving,  Massillon, 
Whitefield  and  other  noted  divines  of  later  date.  Or  per- 
haps such  as  follows  the  instruction  of  Hamlet  given  to 
the  players,  which  instruction  is  equally  pat  to  all  public 
speakers,  namely :  ''Speak  the  speech,  I  pray  you^  as  I 
pronounced  it  to  you,  trippingly  on  the  tongue,  but  if  you 
mouth  it  ...  I  had  as  lief  the  town  crier  spoke  my 
lines.  Nor  do  not  saw  the  air  too  much  with  your  hands 
thus,  but  use  all  gently,  for  in  the  very  torrent,  tempest 
.  .  .  whirlwind  of  your  passion,  you  must  acquire  and 
beget  a  temperance  that  may  give  it  smoothness.  .  .  . 
Be  not  too  tame  neither,  but  let  your  own  discretion  be 
your  tutor,  suit  the  action  to  the  word,  the  word  to  the 
action ;  with  this  special  observance,  that  you  o'erstep  not 
the  modesty  O'f  nature ;  for  anything  so  overdone  is  froin 
the  purpose  of  playing,  whose  end,  both  at  the  first  and 
now,  Avas  and  is  to  hold,  as  it  were,  the  mirror  up  to 
nature ;  to  show  virtue  her  own  feature,  scorn  her  own 
image  and  the  very  age  and  body  of  time  his  form  and 
pressure."  Or  forsooth,  what  is  still  better,  such  as  we 
may  conceive  the  Saviour  himself  employed,  when  he  de- 
livered His  matchless  sermons  and  spake  His  inimitable 
parables.  Can  we  not  almost  see  the  majestic  wave  of 
His  hand,  as  He  begins,  ''Behold,  a  sower  went  forth  to 
sow."  Or,  as  with  outstretched  arm,  extended  aloft  He 
says :  "Behold  the  fowls  of  the  air."  Or  again,  as  He 
looks  upon  the  fields  clothed  with  verdure,  He  calls  upon 
His  auditors,  with  index  finger  pointing  them  out,  to 
"Consider  the  liHes  of  the  field."  Thus  aiding,  by  the 
hand,  the  eye  and  the  movement  of  different  members  of 


the  body,  the  deHneation  of  the  thoughts  and  feehngs  of 
His  great  mind  and  heart. 

In  buttressing  the  foregoing  observations,  it  may  be 
well  to  note  that  there  are  two  kinds  of  gesture  recog- 
nized by  elocutionists.  They  are  the  "rhetorical"  and  the 
"colloquial."  The  first  of  these  is  suitable  to  pulpit  dis- 
course generally.  It  is  the  concomitant  of  forensic  ora- 
tory, whether  at  the  bar,  in  the  pulpit,  or  on  the  hustings. 
The  second  usually  accompanies  conversation  and  famil- 
iar talks.  Care  needs  to  be  exercised  lest  in  adopting  the 
conversational  style  in  public  speaking,  the  delivery  be- 
comes too  quiet  and  the  action  too  tame.  For  this  fault 
Addison  roasted  the  pulpiteers  of  his  day.  "Our  preach- 
ers," he  says,  "stand  stock  still  in  the  pulpit,  and  will  not 
so  much  as  move  a  finger  to  set  ofi  the  best  sermon  in 
the  world.  They  talk  of  life  and  death  in  cold  blood,  and 
keep  their  temper  in  a  discourse  which  turns  upon  every- 
thing that  is  dear  to  man."  Sidney  Smith,  also,  anim- 
adverting on  the  frigid  and  languid  manner  in  which  some 
of  his  associates  presented  their  message,  adds:  "The 
sermon  has  come  to  mean  a  piece  of  writing  in  which 
there  is  an  absence  of  everything  agreeable  and  inviting." 
And  goes  on  to  ask:  "Are  preachers  holy  lumps  of  ice? 
Is  sin  to  be  taken  from  men,  as  Eve  was  taken  from 
Adam,  by  casting  them  into  a  deep  sleep?  Why  call  in 
the  aid  of  paralysis  to  piety?  Is  it  a  rule  of  oratory  to 
handle  the  sublimest  truths  in  the  driest  manner?"  These 
strictures  and  these  interrogatives  are  as  relevant  and  as 
applicable  to  some  of  the  preachers  of  to-day  as  they  were 
of  the  cotemporaries  of  Addison  and  Smith.  Such  tame- 
ness  and  masterly  inactivity  in  the  Baptist,  in  Peter,  in 
Paul,  would  never  have  brought  the  proud  Pharisees  to 
repentance,  or  caused  the  crowds  at  Pentecost  to  charge 
the  impetuous  Apostle  with  drunkenness,  or  prompted 
Felix  to  declare  Paul  mad. 

Too  few  and  too  inept  gestures  are  common  in  the 

94 


pulpit  of  every  age.  Professor  Porter  tells  of  one  preacher 
— and  he,  iby  the  way,  has  many  imitators^  who  had  only 
three  gestures^  his  first  was  with  his  right  hand,  his  sec- 
ond with  his  left,  and  his  last  with  both.  And  yet  these 
are  preferable — for  they  are  orderly  and  timely — to  aim- 
less gyrations,  automatic  twitchings,  see-saw  and  pump- 
handle  movements  of  so  many  of  our  public  speakers. 
Quintillian  undoubtedly  had  such  men  in  his  mind's  eye, 
when  he  exclaimed :  'They  saw  the  air,  they  use  their 
hands  as  if  they  were  claws,  pawing  with  them,  they 
thrust  out  their  arm,  inverting  the  thumb  and  call  this 
speaking  in  a  commanding  gesture,  while  another  blows 
and  wipes  his  nose  without  necessity." 

Still  another  form  of  infelicitous  gesture  is  in  always 
putting  the  hand  on  that  part  of  the  body  which  may  be 
adverted  to  in  the  discourse.  If  it  be  the  heart  it  is  appro- 
priate to  lay  the  hand  impressively  over  it.  But  care 
should  be  taken  that  the  hand  finds  the  proper  locality. 
For  if  it  should  rest  a  little  too  far  to  the  right,  or  a  little 
too  low  the  exact  spot,  as  is  frequently  the  case,  the  ges- 
ture will  arouse  the  risibilities  of  the  audience,  and  create 
an  impression  other  than  that  intended.  It  is  incompati- 
ble with  the  hest  taste,  ordinarily,  to  touch  the  eyes,  the 
nose  and  the  ears,  when  these  organs  are  mentioned,  but 
in  speaking  of  some  place,  or  o'bject,  it  is  well  to  give  it 
a  local  habitation,  and  with  index  finger,  or  up-turned 
face,  or  outstretched  arm,  to  indicate  to  the  audience  the 
direction  in  which  it  lies.  Daniel  Webster  was  chary  in 
the  use  of  gestures.  The  only  one  that  it  has  seemed  fit  to 
record  is  one  that  violated  all  the  rules  laid  down  in  man- 
uals of  elocution.  In  his  great  speech  on  the  Buffalo 
platform  in  1848,  he  said :  "It  is  so  rickety  that  it  will 
hardly  bear  the  fox-like  tread  of  Mr.  .Van  Buren."  As 
he  said  "fox-like  tread,"  he  held  out  the  palm  of  his  left 
hand  and  ran  the  fingers  of  his  right  down  the  extended 
arm,  with  a  soft,  rapid  motion,  as  if  to  represent  the  kit- 


ten-like  advance  of  the  foxy  advocate  upon  the  rickety 
platform.  A  shout  of  laughter  testified  to  the  aptness  of 
this  sig-n-teaching. 

It  is  incumbent  upon  preachers  generally,  since  they 
are  not  all  Daniel  Websters,  to  give  some  attention  to 
elocution  in  all  its  departments.  Better  be  as  indefatig- 
able in  pursuit  of  its  adornments  as  was  Dr.  Guthrie,  than 
to  proudly  and  self-complacently  ignore  them.  He  tells 
us  "that  during  his  student  life  in  Edinburgh  he  attended 
elocution  classes  winter  after  winter,  walking  across  half 
the  city  and  more,  fair  night  and  foul,  and  not  getting 
back  to  his  lodgings  till  half-past  ten."  There  he  learned 
to  find  out  and  correct  many  acquired  and  more  or  less 
awkward  defects  in  gesture ;  to  be  in  fact  natural ;  to  ac- 
quire a  command  over  his  voice  so  as  to  express  the  feel- 
ings, whether  of  surprise  or  grief,  or  indignation,  or  pity. 
Thus  these  acquirements  became  part  and  parcel  of  him- 
self. He  used  them  with  just  as  little  consciousness  of 
deliberate  purpose  and  intention  at  the  moment  as  one 
uses  his  limbs  in  walking,  or  his  tongue  in  articulation, 
and  everyone  who  has  listened  to  his  sermons  from  the 
pulpit,  or  his  speeches  from  the  platform  will  attest  that 
they  lent  a  charm  to  his  eloquence. 

Three  or  four  things  need  to  be  kept  clearly  and  con- 
stantly before  us ;  among  these  the  message,  the  aim,  the 
congregation,  and  oneself.  He  is  the.  general,  and  if  he 
loses  his  head  he  will  lose  the  battle.  Hence,  let  the  de- 
livery be  clear  in  its  enunciation,  moderate  in  its  flow, 
mellifluous  in  its  rhythm,  and  deliberate  in  a  goodly  de- 
gree in  its  utterance.  Do  not  try  to  speak  in  the  tongues 
of  other  men,  nor  of  angels  for  that  matter.  Clothe  the 
thoughts  in  clear,  chaste,  vigorous  English.  Let  it  scin- 
tillate, flash  and  sparkle  betimes.  Merge  your  personality 
into  your  message.  Let  your  watchword  be  like  Gid- 
eon's, "The  sword  of  the  Lord  and  his  servant ."  The 

sermon  should  be  like  the  man.    If  he  is  naturally  calm 

96 


then  this  quality  will  find  its  place  in  the  message.  If  im- 
petuous, then  look  for  the  dashing  torrents.  If  firm  and 
rigid,  then  chain  logic  and  unswerving  principles  will  be 
conspicuous.  As  an  old  French  writer  has  said:  "The 
style  is  the  man."  It  should  be  in  the  minister  of  the 
Gospel  and  will  appear  unless,  like  Shelley's  description : 

"The  priests  are  all  of  one  sort, 
For  they  were  educated  so  to  be." 

The  literary  style  will  likewise  take  its  distinctive 
tone  and  coloring  from  the  subject  treated,  and  the  object 
in  view.  If  the  subject  be  instruction  regarding  some 
Christian  grace  or  virtue,  the  style  will  be  didactic  and  dis- 
passionate. If  it  be  on  some  one  of  the  crying  and  colos- 
sal sins  of  the  day,  such  as  intemperance,  or  social  im- 
purity, it  must  to  be  compatible  be  rousing,  fiery  and  fre- 
quently denunciatory.  One  need  not  use  a  keg  of  gun- 
powder to  execute  a  knat,  nor  pepper  Gibralter  with 
paper  wads.  But  when  your  subject  demands  it  use  both 
gunpowder  and  dynamite,  and  pepper  hell's  gates  with 
the  biggest  and  heaviest  shot  you  can  find  in  the  arsenal 
of  God's  Word  and  World. 

In  writing  on  the  "conversational  style,"  which  is 
to  be  commended  as  a  whole  to  preachers.  Dr.  Carlos 
Martyn  correctly  defines  and  describes  it,  in  a  passage  in 
which  he  holds  up  Wendell  Phillips  as  its  "grand  past 
master."  "Like  everything  else  about  his  oratory,  it  >yas 
natural,  or  seemed  so.  In  tone  and  manner,  although 
thus  conversational,  Mr.  Phillips  was  at  the  sajme  time 
elevated.  It  has  been  said  that  speaking  which  is  merely 
conversational  has  no  lift  in  it ;  the  mind  may  be  held  by 
it,  but  is  not  impressed.  On  the  other  hand,  speaking 
which  has  no  everyday  manner  is  stilted  and  fatiguing. 
The  orator  should  frame  his  style  on  the  level  of  plain, 
common-sense  talk ;  then  this  ought  to  lead  out  and  up 
toward  vistas  of  cloudland  and  the  music  of  the  spheres." 

97 


This  is  corroborated  'by  Col.  T.  W.  Higginson,  who  says : 
"The  keynote  to  the  oratory  of  Wendell  Phillips  lay  in 
this ;  that  it  was  essentially  conversational — the  conversa- 
tional raised  to  its  highest  power.  Perhaps  no  orator 
ever  spoke  with  so  little  apparent  effort,  or  began  so  en- 
tirely on  the  plane  of  his  average  hearers.  It  was  just  as 
if  he  simply  repeated,  in  a  little  lower  tone^  what  he  had 
just  been  saying  to  some  familiar  friend  at  his  elbow.  The 
colloquialism  was  never  relaxed,  but  it  was  familiarity 
without  loss  of  dignity.  Then,  as  the  argument  went  on, 
the  voice  grew  deeper,  the  action  more  animated,  and  the 
sentences  caime  in  a  long,  sonorous  swell,  still  easy  and 
graceful,  but  powerful  as  the  soft  stretching  of  a  tiger's 
paw." 

How  long — as  to  the  time  taken  in  delivering  it — 
should  a  sermon  be?  This  question  frequently  comes  up 
in  the  present  day  in  ministerial  and  other  gatherings  for 
discussion  and  settlement.  Reflection  and  experience  will 
disclose  that  it  is  somewhat  difficult  to  affirm  just  what 
the  exact  length  should  be.  As  in  some  other  matters 
relating  to  pulpit  duties,  much  depends  upon  the  occasion 
— the  man,  the  theme  and  his  audience.  I  am,  however, 
candid  enough  to  admit  that  ordinarily  some  preachers 
would  gain  in  acceptability,  if  not  popularity,  if  they 
would  shorten  their  sermons.  That  it  is  impracticable,  all 
things  considered,  to  preach  longer  than  thirty  or  forty 
minutes,  is  apparent.  Some  writers  on  this  phase  of  our 
subject  would  cut  these  figures  in  two.  I  am  of  the  opin- 
ion that  twenty  minutes  is  too  short  a  time  for  a  full- 
fledged  sermon.  And,  not  being  an  advocate  of  the  ser- 
monette,  so  called,  I  prefer  for  myself  more  time  and 
would  accord  it  to  others.  Nevertheless,  prolixity  and 
tautology  are  as  reprehensible  in  the  pulpit  as  at  the  bar. 
Perhaps  more  so,  because  the  man  who  occupies  the  first 
should  have  ordinarily  more  to  say  that  is  to  the  point 
than  the  other.    Also  weightier  reasons  for  saying  it.  The 

98 


"grace  of  continuity"  is  not  an  adornment  from  the  hear- 
ers' ansfle  of  vision.  It  may  accompHsh  one  thing  for 
them  if  they  will  allow  it,  and  that  is,  expand  and  develop 
their  patience.  Never  see  how  long  you  can  hold  out. 
It  will  be  far  preferable,  as  soon  as  one  discovers  that  his 
message  has  been  delivered,  to  sit  "down  presently,"  as 
Luther  has  it,  than  hang  on  to  one's  own  weariness  and 
that  of  the  congregation.  At  the  end  of  thirty  minutes  be 
on  the  lookout  for  good  terminal  facilities.  Nevertheless, 
occasionally  take  time  to  fully  round  out  the  sermon,  even 
though  it  should  require  an  hour  to  do  it. 

The  dicta  of  writers  on  "delivery"  are  legion  and 
they  are  as  diverse  as  they  are  numerous.  No  one  may 
be  said  to  contain  a  complete  and  wholly  satisfactory  out- 
line, much  less  an  all  comprehensive  and  definite  system. 
But  for  brevity,  succinctness,  compactness,  completeness 
and  rotundity,  nothing  equals  the  advice  of  the  old  Itin- 
erants, which,  as  I  recall  it,  is :  "Begin  low,  go  slow,  rise 
higher,  take  fire,  be  most  possessed  when  self-impressed." 
Herein,  at  least,  is  what  in  my  judgment  is  found  a  true 
philosophy  of  delivery.  It  postulates  deliberation,  gradu- 
ation and  animation.  And  these  are  the  chief  character- 
istics of  all  good  speaking. 

After  the  message  has  been  proclaimed  never  apolo- 
gize for  it.  If  before  one's  well  directed  blows  some  dar- 
ling sin  or  pedestalled  Dagon  should  fall,  let  it  remain 
prostrate  and  helpless.  Neither  be  alarmed  if  someone 
whose  conscience  has  been  smitten  cries  out  against  us. 
All  that  we  have  to  do  is  to  speak  the  words  which  our 
Master  gives  us,  if  they  shall  be  a  savor  of  life  unto  life, 
well ;  if  of  death  unto  death,  v^e  have  delivered  our  souls. 
Should  one  be  disposed,  upon  reflection,  to  notice  that 
some  portions  of  what  he  purposed  saying  were  omitted, 
and  that  some  matter  which  came  to  him  in  the  pulpit 
was  only  falteringly  stated,  be  not  worried  at  this.    Only 


99 


aim,  like  Sir  Joshua  Reynolds,  the  great  painter,  to  do 
the  best  every  time  and  leave  the  results  with  the  Lord. 

Indeed,  doing  one's  best  and  leaving  the  rest  are 
equally  good  philosophy  and  theology.  If  we  put  into 
constant  practice  this  adage  we  shall  not  fret  about  our 
reputation  as  preachers.  Our  ability  will  appear  in  the 
sin  we  slay  and  in  the  many  souls  we  make  alive  unto 
righteousness.  Perhaps  much  of  our  work  will  be  per- 
formed in  comparative  obscurity,  or  in  rural  districts,  and 
the  tempting  thought  may  arise  that  it  matters  little  as  to 
the  character  of  the  work  we  do,  whether  our  best  or 
otherwise.  If  it  should,  remember  the  answer  of  the 
sculptor,  who  had  taken  more  than  ordinary  care  in  chis- 
eHng  out  the  locks  of  hair  of  a  statue  which  was  to  fill  a 
niche  in  a  temple  of  fame.  When  asked  why  he  had  taken 
so  much  pains  with  those  locks,  since  the  statue  was  to 
be  placed  high  up  in  the  temple,  and  the  locks  were  to  'be 
turned  towards  the  wall,  where  nO'  one  could  see  them,  he 
answered  "The  immortal  gods  will  see  them,"  So  God 
sees  our  work  and  will  reward  it — ^whether  men  see  it  or 
see  it  not — if  it  is  only  our  best.  If  we  are  fully  assured 
that  we  have  been  conscientious  and  guileless,  that  we 
have  proclaimed  the  whole  counsel  of  God,  so  far  as  each 
particular  message  can  contain  it,  then  we  are  ready  to 
step  down  from  our  pulpit,  either  to  la:bor  on  at  the 
Lord's  command,  or,  like  Elijah,  to  enter  the  waiting 
chariot,  to  alight  therefrom  in  the  palace  of  the  Ever- 
lasting King,  and  to  hear  Him  say,  "Welcome  and  Well 
Done." 


100 


"The  pulpit 
Must  stand  acknowledged,  while  the  world  shall  stand, 
The  most  important  and  effectual  guards 
Support  and  ornament  of  virtue's  cause, 
There  stands  the  messenger  of  truth,  there  stands 
The  legate  of  the  skies ;  his  theme  divine^ 
His  office  sacred,  his  credentials  clear. 
By  him  the  violated  law  speaks  out 
Its  thunder;  and  by  him,  in  strains  as  sweet 
As  angels  use,  the  Gospel  whispers  peace. 
He  'stablishes  the  strong,  restores  the  weak, 
Reclaims  the  wanderer,  hinds  the  broken  heart. 
And,  armed  himself  in  panoply  complete 
Of  heavenly  temper,  furnishes  with  arms 
Bright  as  his  own,  and  trains  by  every  rule 
Of  holy  discipline,  to  glorious  war 
The  sacremental  hosts  of  God's  elect." 
Are  all  such  teachers?    Would  to  heaven  all  were. 


101 


CHAPTER  VI 


THE   PREACHER'S   OFFICIAL  RELATIONS. 


Of  necessity  these  are  numerous,  intricate  and  deli- 
cate. Some  are  in  their  very  nature  perfunctory,  others 
close  and  intimate.  Many  pertain  to  the  secularities, 
while  others  have  to  do  with  the  spiritualities.  Upon  them 
all  much  depends  as  to  what  manner  of  man  a  minister 
shall  be,  whether  like  the  wax  which  receives  the  impress, 
or  the  seal  which  gives  it.  Whether  he  shall  be  content 
to  drift,  or  putting  his  hand  on  the  rudder  shall  steer.  Usu- 
ally he  enters  into  other  men's  labors  and  is  not  a  pio- 
neer in  the  place  where,  in  the  Providence  of  God,  he 
finds  himself.  Neither  is  he  ordinarily  the  last  man  to 
occupy  that  particular  field.  He  doubtless  had  a  prede- 
cessor in  the  pulpit  of  the  Church  he  serves,  and  with- 
out much  doubt  will  have  a  successor.  The  mutations  of 
this  present  life  afifect  him  as  much  as  they  do  the  incum- 
bent of  the  more  secular  offices.  For  one  cause  and  an- 
other removals  are  constantly  occurring.  Sometimes 
God  moves  His  w^orkmen,  more  frequently  men  move 
them.  But,  like  the  ibrook  of  which  Tennyson  sings,  the 
Church  may  say  of  its  ministers,  as  of  its  members, 
"They  may  come  and  they  may  go,  but  I  go  on  forever." 

Nearly  every  minister  therefore  holds  relations  to 
the  man  who  came  before  him  and  to  the  man  who  fol- 
lows after  him.  These  should  be  close,  hallowed  and  in- 
violable. He  cannot  waive  nor  ignore  them.  They  exist 
and  grow  out  of  the  very  exigencies  of  the  case.  They 
are  often  most  difficult  of  observance,  sometimes  because 
of  the  indiscretion  or  the  animus  of  the  other  party.     Or 

102 


perhaps  because  of  some  ardent  admirer  of  the  man  who 
has  just  vacated  the  pulpit,  or  some  zealous  advocate  of 
the  man  who  has  been  called  to  fill  it.  It  is  well,  then,  to 
show  a  positive  disinclination  to  listening  to  any  account 
of  a  predecessor's  faults  or  failings.  We  are  almost  sure 
to  come  across  someone,  or  someone  will  invariably  come 
across  us  who  has  some  evil  report  to  bring  about  the 
former  pastor.  If  we  must  listen  to  it,  in  order  to  be  re- 
spectful, no  comment  need  be  offered  as  a  general  rule. 
If  one  should  be  ventured,  let  it  be  favorable  to  our  ab- 
sent brother-minister.  It  will  not  take  long  for  it  to  be 
known  that  we  do  not  desire  to  hear  anything  which  is  in 
any  way  derogatory  to  the  former  administrator  or  ad- 
ministration of  Church  affairs.  Should  it  be  necessary, 
where  rumors  of  immoral  conduct  are  rife,  to  bring  mat- 
ters to  a  head,  we  should  be  brave  enough  to  do  as  a 
preacher  in  the  M.  E.  Church  is  said  to  have  done.  Soon 
after  reaching  his  appointment  he  was  informed  by  some 
of  the  stewards  that  his  predecessor  had  received  money 
on  salary  for  which  due  credit  had  not  been  given  to  the 
Church.  He  simply  remarked  that  it  was  possible  that 
these  were  gifts  of  a  personal  character,  and  if  so  the 
preacher  had  a  perfect  right  to  receive  them  without  re- 
porting them  to  the  treasurer.  To  this  answer  was  made 
that  this  was  not  the  w^ay  in  which  the  money  had  been 
obtained,  but  that  it  had  been  solicited  by  the  minister 
from  persons  who  were  regular  contributors  to  the 
Church.  This  injurious  story  was  told  and  dwelt  upon, 
ad  naiiseum,  until  it  was  mentioned  at  the  first  quarterly 
conference  at  which  the  Presiding  Elder  was  present, 
when  the  new  pastor  arose  and  said,  "Mr.  President,  these 
rumors  have  been  dinging  in  my  ears  ever  since  I  came 
here,  they  are  on  the  lips  of  these  official  members,  and 
now  I  most  respectfully  ask,  either  that  a  bill  of  charges 
be  formulated  against  my  predecessor  and  duly  presented 
to  him,  that  he  may  have  an  opportunity  of  defending 

103 


himself,  or  that  these  accusations  cease."  It  need  not  be 
said  that  this  was  the  end  of  the  nimors.  Bear  in  mind 
that  at  some  other  Church  somebody  may  have  occasion 
to  defend  our  administration.  We  should  therefore  keep 
the  spirit  and  the  letter  of  the  golden  rule,  and  "do  unto 
others  as  we  would  that  they  should  do  unto  us."  It  is 
always  proper  to  pray  for  and  speak  well  of  the  man  who 
is  retiring  at  our  first  sabbath  service.  He  has  been 
breaking  up  the  fallow  ground,  sowing  the  seeds  of  the 
Kingdom,  which  perhaps  we  shall  be  permitted  to  culti- 
vate and  harvest.  He  may  not  be  our  ideal  of  a  minister, 
neither  may  we  be  his,  but  that  is  neither  here  nor  there, 
he  is  our  yoke  fellow  in  the  Gospel,  and  it  is  altogether 
likely  that  we  shall  accomplish  more  for  God  and  the 
Church  by  taking  up  the  work  where  he  has  left  it,  than 
by  acting  or  speaking  in  a  disparaging  manner  of  what 
he  did  and  the  way  in  which  he  did  it. 

Beware  of  being  so  vain,  egotistical,  and  unfair,  as 
to  publish  abroad  in  some  Church  periodical,  a  few  weeks 
or  months  after  taking  charge  of  a  parish  or  accepting  a 
call,  that  the  prayer  meetings  and  public  services  are 
larger  and  more  enthusiastic  than  they  have  ever  been  in 
the  history  of  that  local  church.  This  may  be  so  or  it  may 
not  be  so.  Whether  it  is  or  not,  the  new  incumbent  is 
unqualified  to  say.  He  is  a  comparative  stranger  and  has 
no  data  at  hand  sufficient  to  warrant  him  in  making  the 
deduction,  much  less  in  publishing  it,  or  permitting  some 
gushing  admirer  of  his  to  publish  it.  Then  again  one 
must  be  a  very  shallow-minded  observer  of  men  and 
churches,  if  he  has  not  discovered  that  a  new  preacher  is 
almost  always  hailed  with  great  eclat.  And  that,  in  the 
homely  language  of  the  old  adage,  like  "a  new  broom,  he 
sweeps  clean."  It  is  his  inauguration  and  exaltation. 
Hence,  congregations  may  enlarge  for  a  time,  finances 
flourish,  the  machinery  move  without  friction,  and  en- 
comiums be  galore ;  but  if  he  will  wait  until  the  close  of 

104 


the  second  or  third  year  of  his  pastorate,  he  will  not  feel 
so  much  like  puffing  himself  and  snuffing  his  predecessor. 
For,  as  someone  has  humorously  said,  ''there  are  three 
stages  in  most  ministers'  experiences.  They  are  first 
eulogized,  then  they  are  criticized,  and  finally  they  are 
cauterized."  A  fourth  may  be  added  in  the  history  of 
some,  and  that  stage,  if  it  should  ever  come,  is  that  they 
are  "canonized."  In  going  about  among  the  people  he 
may  meet  persons  who  will  speak  a  kind  word  about  the 
man  who  came  before  him.  If  they  should,  he  must  not 
seem  to  be  indifferent  about  these  commendations.  Nor 
wince  or  draw  back  as  though  he  had  been  hurt  by  them. 
If  he  can  stand  by  and  hear  the  former  pastor  praised  and 
rejoice,  he  is  not  far  from  being  perfectly  sanctified.  Re- 
member what  the  Master  said  of  His  forerunner  John, 
"He  was  a  burning  and  shining  Hght."  If  you  cannot 
speak  likewise  of  yours,  at  least  be  glad  when  others  do 
and  can. 

The  preacher's  relations  to  his  successor  are  not  quite 
of  a  piece  with  those  mentioned  above.  They  are,  how- 
ever, both  complicated  and  trying.  He  should  arrange 
to  give  him  an  open  field  in  which  to  exercise  his  gifts. 
If  he  knows  him  familiarly,  he  can  commend  him  to  the 
good  will  and  prayers  of  the  people.  He  can  extol  his 
good  qualities,  and  this  is  not  to  say  that  he  may  not  have 
some  poor  ones.  But  if  so,  the  folks  will  soon  discover 
them,  and  he  need  not  mention  them.  He  can  plan  to 
leave  him  without  embarrassing  debts,  without  any 
schisms  or  cliques,  with  a  working  Church  membership, 
and  a  parsonage  as  clean  as  a  pink.  He  can  wish  him 
God  speed,  and  leave  him  to  do  the  work  of  the  parish  in 
the  way  in  which  he  and  the  Lord  shall  fix  upon.  His 
aim  should  be  "Hands  Off."  Being  out,  he  should  stay 
out,  and  make  no  contracts  to  return  to  officiate  at  mar- 
riages or  funerals.  If  he  does  not,  he  must  not  be  sur- 
prised if  he  perceives  that  the  residentiary  and  the  most 

105 


judicious  of  his  flock,  neither  receive  him  with  open  arms 
nor  with  open  doors.  He  may,  forsooth,  be  Honized  by 
some,  but  others  will  snub  him,  and  serve  him  right  too. 
If  they  will  only  do  this  to  the  extent  of  teaching  him  to 
mind  his  own  business,  and  not  that  of  the  man  who  has 
followed  him,  they  will  have  taught  him  a  wholesome 
lesson  and  have  done  God  service.  Take  this  bit  of  ad- 
vice from  one  who  has  seen  what  estrangement  and  heart 
burnings  have  been  caused  among  ministers  simply  be- 
cause these  little  comities  have  been  disregarded,  and 
keep  away  from  your  old  charge  until  your  successor  has 
become  firmly  and  solidly  settled.  Then,  if  you  receive 
invitations  from  former  parishioners  to  return,  that  you 
may  marry  the  living  or  bury  the  dead,  you  may  grace- 
fully comply.  But  even  then,  it  would  be  proper  that  they 
should  come  through  the  present  pastor.  If  they  do  not, 
and  you  consent  to  accept  them,  associate  your  successor 
with  you.  Give  him  part  of  the  service,  and  part  of  the 
fee,  if  there  be  one.  Should  it  be  discovered  that  he  is  not 
in  favor  with  whose  who  send  for  you,  this  is  a  reason, 
not  why  you  should  go,  but  why  you  should  excuse  your- 
self from  going.  Whenever  you  return  and  whatsoever 
the  occasion,  if  you  should  learn  that  he  has  succeeded, 
be  thankful.  O  for  the  spirit  of  such  self-abnegation  that 
with  John  you  might  at  least  say,  as  he  said  of  his  suc- 
cessor in  the  Gosepl,  *'He  must  increase,"  even  though 
you  may  not  wish  to  add  the  other  clause,  *'but  I  must 
decrease." 

The  officiary  of  the  church  should  receive  the 
preacher's  first  attention  and  regard.  They  may  be 
deacons,  stewards,  trustees  or  vestry  men.  No  matter 
what,  their  office  postulates  a  relation  that  he  holds  to 
them,  and  this  relationship  determines  not  only  their 
duties  to  him  but  his  duty  to  them.  It  is  with  the  latter 
that  we  have  to  do  here.  As  soon  as  convenient  he  ought 
to  make  the  acquaintance  of  the  officials.     If  it  will  not 

106 


discommode  them,  he  may  take  up  his  abode  with  them 
while  the  parsonage  is  being  prepared  for  his  reception. 
Then  he  may  call  upon  them  severally  and  inform  him- 
self as  to  the  position  each  one  holds  in  the  church. 
Should  it  appear  that  some  of  them  had  a  preference  for 
some  other  preacher,  diplomacy  would  lead  him  to  pay  no 
attention  to  the  coolness  or  stifrness  of  their  manner  in 
receiving  him.  He  might  give  these  a  more  cordial  greet- 
ing and  if  need  be  a  heartier  shake  of  the  hand.  Thus  he 
will  most  efifectually  shake  down  and  break  down  the  bar- 
riers raised  against  him.  Let  them  see  that  confidence 
is  placed  in  them  and  that  it  is  expected  that  each  one 
will  meet  the  responsibility  accruing  from  his  office  and 
discharge  it  conscientiously  and  to  the  best  of  his  ability. 
He  may  kindly,  but  firmly,  indicate  that  the  success  of 
his  pastorate  depends  upon  them,  as  much  and  perhaps 
more,  than  on  himself.  It  is  well  not  to  discharge  any 
duties  which  rightfully  belong  to  them,  unless  these  duties 
undischarged  should  mean  disaster  to  the  church.  Never 
infringe  upon  their  special  prerogatives  and  never  allow 
them  to  infringe  upon  yours.  You  neither  own  them, 
neither  do  they  own  you.  Therefore,  do  not  domineer 
over  them,  and  should  they  seek  to  do  so  over  you,  it  will 
be  proper  for  you  to  assert  that  independence  which  a 
man  should  never  surrender,  even  when  he  becomes  a 
minister  of  Jesus  Christ.  Keep  your  place,  and  require 
them  to  keep  theirs.  If  you  discover  that  there  are  one 
or  more  of  their  number  who  seek  to  centralize  all  power 
in  themselves,  or  to  monopolize  all  the  offices,  it  will  be 
within  your  jurisdiction  to  broaden  the  base,  and  equal- 
ize the  power,  by  a  larger  distribution  of  the  honors,  and 
by  urging  all  to  a  more  personal  and  earnest  participation 
in  the  business  of  the  church.  In  discharging  your  duties 
toward  them,  let  the  relations,  in  general,  be  like  those 
existing  between  the  President  and  the  members  of  his 
Cabinet,  or  the  Commander-in-Chief  and  his  officers.     In 

107 


consonance  with  this  last  figure,  the  Sunday  School  Sup- 
erintendent, the  President  of  the  Young  People's  Socie- 
ties, the  Trustees  and  other  officers,  are  the  pastor's  lieu- 
tenants and  subordinates.  They  will,  if  they  know  their 
place,  consult  him,  and  receive  whatever  advice  he  has  to 
give  before  they  make  any  movement  of  significance. 
Seldom  will  it  be  found  necessary  for  him  to  do  more 
than  give  a  general  oversight  to  the  work  performed  by 
these  godly  men  and  women.  But  keep  his  hand  on  them 
he  must,  in  order  that  he  may  be  able  to  secure  their  co- 
operation in  carrying  on  the  financial,  the  social,  and  the 
spiritual  work  of  the  church.  In  unity  is  strength.  Co- 
operation should  be  the  watchword. 

Let  me  now  proceed  to  dwell  upon  the  relations  ex- 
isting between  the  pastor  of  the  church  and  the  various 
organizations  within  its  pale.  These  are  sometimes 
numerous  and  unweildy.  Like  the  wheel  which  Ezekiel 
saw  in  his  vision,  which  had  wheels  within,  so  the  modern 
Church  of  Christ  in  the  earth  may  be  said,  in  a  restrictive 
sense,  to  have  Churches  within  itself.  These,  for  vv^eal  or 
for  woe,  are  constantly  on  the  increase.  The  principal 
ones  which  require  more  than  passing  mention  are  the 
Sunday  School,  the  Young  People's  Organizations,  the 
Women's  Societies,  Men's  Guilds,  Brotherhoods,  Trustee 
Boards  and  Vestries,  and  in  some  churches  the  Official 
Board,  composed  of  some  of  the  members  of  the  afore- 
named bodies,  and  a  Board  of  Stewards.  These  bodies 
should  always  be  regarded  as  auxiliaries  of  the  Church 
proper.  Or  perhaps,  more  accurately,  departments  of  the 
Church,  or  component  and  integral  parts  thereof.  Not 
independent,  but  dependent  branches.  Without  the  trunk 
of  the  tree,  which  is  the  Church,  these  branches  could  not 
flourish,  even  though  some  of  them  might  have  a  sepa- 
rate existence.  For  the  efficiency  and  success  of  each  and 
every  one  of  them,  the  preacher  is  held  responsible  by 
"the  powers  that  be."    He  should,  therefore,  regard  him- 

108 


self,  and  be  regarded  by  others,  as  the  official  head.  He 
occupies  a  like  relationship  to  these  departments  that  a 
comimander  does  to  the  different  army  corps  which  com- 
pose his  army.  Hence,  they  must  be  ready  to  receive 
orders  from  headquarters,  and  when  he  gives  the  com- 
mand to  ''go  forward,"  they  should  go.  It  is  very  essen- 
tial to  the  welfare  of  the  whole  church  that  these  bodies 
are  both  subservient  and  subordinate.  If  otherwise, 
friendly  forces  will  come  into  collision,  and  trouble  will 
ensue. 

If,  however,  all  these  organizations  act  together  in 
unison,  they  will  be  able  to  'bring  things  to  pass.  If  not 
united,  they  will  illustrate  and  exemplify  the  saying  of  the 
Great  Teacher,  ''A  house  divided  against  itself  cannot 
stand."  It  must  fall.  No  Sunday  School,  or  Young  Peo- 
ple's Society,  or  Woman's  Organization,  or  any  other 
organization,  no  matter  by  what  name  known,  which  is 
within  the  pale  of  the  local  church,  should  'be  permitted 
to  be  autonomous,  or  independent,  of  the  church  in  which 
it  is,  and  of  which  it  forms  a  part.  The  preacher's  rela- 
tion to  any  one  of  these  should  move  him  to  prevent  any 
such  abnormal  condition. 

Wherever  the  canon  law  makes  him  a  member  of 
these  different  boards  and  bodies,  whether  ex^officio  or 
otherwise,  there  he  should  take  his  place  and  do  his  duty, 
without  left  or  hindrance.  We  are  moved,  as  the  Quakers 
say,  to  be  more  explicit  on  this  point,  because  there  seems 
to  'be  a  tendency  in  some  parishes  to  make  one  or  mort 
of  these  organizations  equal  to,  or  a  substitute  for,  the 
church  proper.  Many  preachers  find  trouble  arising  from 
these  causes.  What  is  to  be  done?  Shall  they  for  th^ 
sake  of  false  peace  let  this  condition  of  things  continue, 
or  shall  they  set  them  to  rights.  The  latter  by  all  means. 
We  once  heard  of  a  church  in  which  the  Sunday  School 
was  drilled  into  the  notion,  by  the  Superintendent,  that  it 
was  of  greater  importance  than  the  Church.     Nay,  that 

109 


it  was  the  Churchy  so  far  as  its  members  were  concerned. 
They  must  attend  its  sessions^  support  its  gatherings  and 
finances.  If  they  cared  only  to  be  present  at  one  service, 
it  must  be  that  of  the  Sunday  School,  and  not  public 
worship.  The  pastor  was  continually  reminded,  and  at 
last  covertly  given  to  understand,  that  his  absence  in  that 
Sunday  School  was  more  desired  by  the  Superintendent 
and  a  few  of  his  followers  than  his  presence.  What  was 
he  to  do?  Why  simply  his  duty  as  set  forth  in  the  Disci- 
pline of  his  Church.  That  made  him  ex-officio  Superin- 
tendent, required  his  presence  in  the  Sunday  School,  and 
that  he  should  catechise  the  children  there.  While  he  was 
not  disposed  to  magnify  his  ofifice  under  the  circum- 
stances, as  may  well  be  imagined,  neither  was  he  disposed 
to  surrender  his  rights  and  prove  recreant  to  his  ordina- 
tion vows.  So  very  quietly  and  discreetly,  yet  firmly  and 
in  the  fear  of  God,  he  informed  the  Superintendent,  that 
if  one  of  the  two  must  leave  the  Sunday  School,  it  must 
be  the  latter,  for  by  the  law  of  the  church  the  pastor  could 
not  do  so,  without  resigning  his  pastorate,  and  that  step 
he  was  not  just  then  ready  to  take.  A  similar  danger 
looms  up  before  us  in  some  of  our  Epworth  Leagues, 
Christian  Endeavor  Societies,  and  Young  People's 
Unions ;  the  devotional  services  being  allowed  to  usurp 
the  place  of  one  or  both  of  the  church  assemblies  on  the 
sabbath.  This  is  the  trend  in  quite  a  number  of  churches, 
where  it  is  such  the  pastor  must  interpose  his  good  ofifices 
and  check  it. 

What  has  been  said  thus  far  of  one's  relationship  to 
the  officiary  and  the  organizations  of  the  local  church, 
discloses  only  the  obverse  side  of  the  shield.  If  on  this 
side  is  inscribed,  in  indelible  characters  the  word  ''Com- 
mander," on  the  reverse  side  should  stand  out  in  equally 
bold  letters,  the  word  "Leader."  This  certainly,  if  the 
cue  is  to  be  taken  from  Isaiah,  who  employed  both  terms, 
and    regarded  himself    as  standing    in  both     relations. 

110 


Leadership  implies  going  before^  setting  an  example,  as 
a  brave  general  goes  before  his  troops^  or  a  good  shep- 
herd before  his  sheep.  The  preacher  is  to  be  an  ensample 
unto  the  flock  in  charity,  in  faith,  in  purity,  in  spirit,  in 
word,  and  in  work.  With  winsome  presence,  and  con- 
sistent example,  he  can  say^  ''Come  and  let  us  do  this  or 
that."  "We  are  co-workers  together  with  God."  When 
he  puts  his  own  shoulders  under  the  burdens,  and  his 
own  neck  into  the  yoke,  then  he  may  reasonably  expect 
that  the  largest  debts  will  be  lifted,  and  the  heaviest  loads 
gotten  out  of  the  ruts  and  out  of  the  way.  This  will  be 
found  to  be  a  more  effectual  way  of  meeting  our  official 
responsibilities,  as  they  relate  to  these  church  boards  and 
bodies,  than  to  point  with  the  stafif  of  oflfice,  pull  with  the 
crook  of  authority,  and  command  in  that  little  word  "go," 
which  too  often  finds  a  response  in  the  hearts  of  those  to 
whom  addressed  in  that  equally  little,  but  naughtier  word 
"no." 

Instead  of  being  leaders,  some  preachers  are  drivers. 
They  arrogate  to  themselves  a  power,  nowhere  relegated 
to  them  in  the  New  Testament  Scriptures.  They  seek  to 
"lord  it  over  God's  heritage."  After  a  time  they  are  cha- 
grined to  find  that  they  have  aroused  an  opposition  which 
will  brook  no  such  attitude.  They  make  themselves 
.odious  and  objectionable,  and  fail  to  accomplish  wHat, 
with  a  little  tact  and  conciliatory  spirit,  they  might  have 
achieved.  Indeed,  by  a  wise  leaderships  frequently  much 
more  can  be  effected  in  church  circles,  than  by  driving 
and  commanding.  In  this  way  it  will  likewise  be  possible 
to  keep  these  relations  sweet,  and  pleasant,  and  lasting. 
And  as  the  French  so  fittingly  express  it,  to  keep  up  the 
"esprit  de  corps,"  without  which  neither  church  hosts, 
nor  militant  hosts,  can  affiict  very  great  losses  upon  the 
enemy,  or  gain  many  brilliant  victories  in  the  conflict. 

At  this  junction  the  question  may  very  properly  be 
asked,  "What  is  the  relation  a  minister  holds  to  that  par- 
Ill 


ticiilar  ministerial  body — whether  presbytery,  convoca- 
tioiij  or  conference — of  which  he  finds  himself  a  member 
by  virtue  of  his  position  in  the  Church  of  God"?  The 
answer  is,  one  of  fraternity  or  brotherliness.  As  soon  as 
he  has  received  ordination,  his  initiation  is  passed,  and 
admission  has  been  tendered  him  into  the  grandest  and 
noblest  brotherhood  on  earth.  This  fact  cannot  have  too 
much  emphasis  placed  upon  it.  If  this  were  continually 
borne  in  mind  and  acted  upon,  some  of  the  jealousy  and 
animosity  and  rivalry,  which  sometimes  may  be  too 
clearly  discerned  at  these  gatherings  and  among  these 
brethren,,  would  depart  forever.  At  these  assemblies  will 
be  found  men  of  different  temperaments,  with  their  own 
peculiar  views  of  how  business  should  be  transacted. 
Some  of  them  will  have  very  pronounced  notions  and 
convictions  on  matters  coming  before  the  body.  Others 
will  have  no  option  whatever  on  any,  or  few^  of  the  sub- 
jects which  arise.  As  for  3^ourself,  'be  a  master  of  cere- 
monies, whether  it  is  your  province  to  take  the  chair  or 
the  floor.  Attend  to  the  routine  work.  Master  the  de- 
tails. Give  direction  according  to  your  own  godly  judg- 
ment and  conviction  to  all  business  transacted.  Obtain 
for  your  own  edification,  as  well  as  for  use,  a  competent 
knowledge  of  canon  and  parliamentary  law.  Do  not  be 
over  punctilious  in  enforcing  the  same,  unless  you  are 
trying  to  check  the  stampede  of  a  body  which  is  facing 
in  a  dangerous  direction.  Then  use  your  points  of  order, 
as  you  would  the  rowels  of  a  spur  in  the  sides  of  an  unruly 
steed,  and  accomplish  by  skillful  management  what  you 
could  not  by  force.  There  are  men  in  all  bodies  upon 
whose  knowledge  of  routine  business  the  presiding  officer 
can  rely.  In  moments  of  hesitancy,  and  when  any  pro- 
posed action  is  questionable,  the  president  will  instinc- 
tively turn  to  these  men  on  the  floor.  If  they  object,  or 
challenge,  or  raise  a  doubt  as  to  the  propriety  of  a  matter, 
the  chair  will  pause  before  entertaining  it.     If  they  are 

112 


silent,  and  no  query  arise  in  the  mind  of  the  president, 
then  he  entertains  it  and  it  is  acted  upon  by  the  body. 
Be  one  of  these  men. 

It  should  be  a  matter  of  conscience,  neither  to  flitter 
away  one's  time  nor  one's  influence,  when  in  attendance 
at  these  assemblies.  Make  plans  to  participate  in  the  dis- 
cussions and  if  prompted  to  say  anything,  on  any  ques- 
tion before  the  house,  and  the  floor  can  be  obtained,  say 
it.  We  are  not,  however,  to  talk  for  the  mere  sake  of 
talking-,  but  speak  intelligently  and  to  the  point.  Neither 
are  we  to  be  blufTed,  nor  try  to  bluflf  others,  nor  interrupt, 
except  to  raise  a  point  of  order,  or  to  explain.  Neither 
be  personal  in  our  remarks.  If,  in  the  heat  of  a  debate, 
we  should  forget  ourselves  and  say  that  which  is  not 
courtly  and  gentlemanly,  let  the  "amende  honorable"  be 
made  immediately.  Be  brotherly  in  manners  and  affable 
to  all.  Never  intimate,  or  let  it  be  intimated  in  our  pres- 
ence, that  our  ability  as  debaters  or  our  rank  as  preachers, 
or  our  relative  standing  in  the  Church,  places  us  upon  a 
higher  plane,  and  gives  us  greater  prerogatives  than 
those  of  our  brethren.  Nor  let  any  of  these  fictitious 
marks  make  us  unapproachable.  Speak  kindly  and  en- 
couragingly to  the  young  men,  but  never  in  a  patroniz- 
ing manner.  To  the  older  men,  be  deferential,  and  if 
necessary  condescending.  Be  charitable,  forbearing  and 
magnanimous. 

By  an  easy  and  natural  modulation,  we  may  now 
pass  to  the  consideration  of  the  minister's  relation  to 
churches  and  ministers  of  other  denominations.  This  is 
a  large  subject,  and  what  might  be  said  with  but  little 
effort,  could  be  expanded  to  fill  a  chapter,  if  not  a  volume. 
But  we  must  compress.  In  a  comimunity  where  there 
are  churches  of  other  denominations,  it  is  proper  that  we 
should  recognize  them,  not  as  those  of  the  "sects"  or  as 
"societies,"  but  as  churches.  To  speak  of  one's  own  as 
"the  church,"  and  of  others  as  even  "chapels,"  much  less 

113 


''sects"  and  ''societies,"  is  unpardonable  arrogance  and 
bombast.  They  may  not  be  as  ritualistic  or  aristocratic 
as  ours,  nevertheless,  if  the  Word  of  God  is  preached 
there,  and  the  ordinances  duly  administered,  they  are 
churches  both  in  the  philolog-ical  and  theological  sense.. 
It  is  possible  that,  in  doctrine  and  polity,  they  differ 
widely  from  the  churches  of  which  we  are  pastors.  Should 
it  be  so,  the  converse  is  likewise  true.  Therefore,  if  we 
desire  that  the  pastors  of  these  churches  should  recognize 
the  one  in  which  we  ofTficiate  as  a  church,  we  should  cer- 
tainly recognize  theirs  as  such.  These  statements  are  not 
intended  to  carry  with  them  the  implication  that  one 
church  endorses  the  theology  and  government  of  other 
sister  churches.  By  no  means.  Neither  that  the  mem- 
bers of  one  should  necessarily  unite  with  the  members  of 
the  other.  Indeed,  the  rubrics  of  some  churches  preclude 
this.  Where  this  is  not  the  case  the  propriety  and  dis- 
tinctive usuages  of  others  forbid  it. 

As  to  Union  Services,  a  word  in  passing.  Ordinarily 
it  is  far  better  for  each  church  to  keep  open  doors,  and 
attend  to  its  own  work,  doing  the  same  according  to  its 
own  peculiar  methods.  Some  union  services  are  attended 
with  anything  but  unity.  They  are  too  often  the  means 
of  robbing  St.  Peter's  to  build  up  St.  Paul's.  My  per- 
sonal belief  is  that  it  is  far  better  for  each  to  do  its  utmost 
to  build  up  the  Kingdom  of  God  within  its  own  fold  and 
in  its  own  way  in  the  'community  where  Providence  has 
planted  it.  Storekeepers  keep  open  their  own  stores,  and 
bankers  their  own  banks.  They  would  not  find  it  profit- 
able business  to  close  up  two  stores  out  of  three,  or  have 
a  union  sale.  No ;  their  motto  is  "Competition  is  the  life 
of  trade."  And  this  business  maxim,  with  a  little  quali- 
fication, is  as  true  of  churches  as  of  mercantile  houses. 
In  several  towns  in  which  I  have  been  stationed  I  have 
witnessed  all  the  churches  externally  and  internally  built 
up,  by  emulating  some  thrifty,  energetic  church  in  their 

114 


midst,  which  would  not  have  happened  if  they  had  acted 
exckisively  on  the  union  plan.  The  rule  should  be  "in 
the  unity  of  the  spirit,"  but  in  the  separateness  of  opera- 
tion. Organic  unity  is  the  dream  and  theme  of  some  good 
men.  It  is  a  dream  notwithstanding,  and  does  not  look 
at  times  as  though  it  would  ever  materialize. 

As  all  rules,  however,  have  exceptions,  so  has  the 
above.  In  national  services,  such  as  the  observance  of 
Memorial  Day,  Thanksgiving  Day,  and  perhaps  a  few 
others,  union  of  the  churches  is  commendable.  But  even 
these  may  not  always  be  held  in  an  edifice  that  has  been 
consecrated  to  the  wordship  of  Almighty  God.  At  such 
a  time,  in  order  to  obtain  unanimity  of  action,  it  may  be 
found  necessary  to  hold  the  services  in  a  hall,  or  some 
other  building,  rather  than  in  any  one  church  edifice  erf 
the  town.  Perhaps  too,  in  the  rural  districts,  it  may 
sometimes  be  feasible  to  hold  union  services.  Every  pas- 
tor in  such  a  section  must  be  his  own  judge.  Experience, 
however,  teaches  us  that  if  each  church  would  expend 
the  same  amount  of  time,  energy,  and  effort  separately, 
that  it  is  expected  each  will  expend  unitedly,  more  good 
would  be  done  and  more  souls  be  won,  than  by  holding 
union  meetings. 

One's  relation  as  a  minister  to  ministers  of  other  re- 
ligious denominations  should  be  similar  to  the  relation 
that  one  church  holds  to  another :  namely,  one  of  comity 
and  good  will.  We  are  accustomed  usually  to  speak  of 
this  as  ministerial  courtesy  by  way  of  distinguishing  it 
from  that  courtesy  which  is  due  to  all,  irrespective  of  call- 
ing or  profession.  In  no  more  manly  and  acceptable  way 
can  this  courtesy  be  shown  than  in  a  proper  recognition, 
at  all  times  and  under  all  circumstances,  of  the  official 
character  of  these  men.  If  we  wish  the  people  to  respect 
and  in  a  restricted  sense  reverence  our  calling,  we  must 
set  them  the  example  by  honoring  and  highly  esteeming 
those  who  occupy  like  positions  as  ourselves  in  sister 

115 


churches,  for  their  work's  sake,  if  for  no  other.  Hence  in 
speaking  of  our  ministerial  brethren,  we  are  never  to 
apply  to  them  approbrious  epithets  or  undignified  descrip- 
tions, such  as  ''light  weights,"  or  "five  hundred  dollar 
men.''  In  doing  so,  we  are  employing  standards  of  meas- 
urement which  cannot  render  trustworthy  results.  They 
are  not  only  unfair  and  objectionable  but  often  false  "de 
facto,''  if  ajbility  enters  into  the  computation;  for  many 
are  the  men  who  are  serving  small  churches  on  small 
pay,  who  intellectually,  scholastically,  and  oratorically  are 
the  superior  of  other  men,  occupying  larger,  richer  and 
more  influential  fields  of  labor.  Ill  health  of  themselves, 
or  members  of  their  families,  or  other  equally  cogent  rea- 
sons, may  have  led  them  to  these  parishes.  Therefore, 
let  us  repudiate  such  false  standards  for  ourselves  and 
others,  whenever  and  by  whomsoever  raised. 

True  courtesy  will  not  call  for  an  exchange  of  pul- 
pits -where  the  rubrics  of  the  denomination  prevent. 
Neither  will  it  require  us  to  ask  ministers  of  such  de- 
nomination to  participate  in  any  of  our  special  church 
services.  It  will,  however,  constrain  us  to  recognize  them 
as  ministers  and  priests  of  other  faiths,  and  to  speak  of 
them  as  Reverends  and  brothers  in  the  ministry.  The 
proper  exercise  of  this  grace  will  also  furnish  us  an  op- 
portunity of  exhibiting  that  true  Christian  liberality, 
which  stands  opposed  to  the  narrowness  of  bigotry,  by 
which  we  can  unite  with  them  in  all  social  and  moral  re- 
form work,  in  all  municipal  and  national  issues,  that  are 
in  any  sense  ethical  and  patriotic.  St.  Augustine's  motto, 
"In  essentials  unity,  in  non-essentials  liberty,  and  in  all 
things  charity,"  needs  reiteration  and  accentuation  even 
in  these  days  of  liberalism.  Likewise  the  saying  of  Wes- 
ley, 'T  desire  a  league  offensive  and  defensive  with  every 
true  soldier  of  the  Cross."  For,  when  all  has  been  said 
and  done: 


116 


*'Our  little  systems  have  their  day. 
They  have  their  day  and  cease  to  be, 
They  are  but  broken  lights  of  thee, 
And  thou,  O  Lord,  art  more  than  they." 
Beware  of  the  men  who,  though  in  the  shepherd's 
garb,  talk  much    about  the    one  "fold,"    and  the    one 
*'flock."    They  often  mean,  though  they  may  not  possess 
the  courage  to  say  so,  their  fold  and  their  flock.     Do  not 
be  guilty  of  speaking  of  your  own  particular  denomina- 
tional superiorities  in  the  presence  of  ministers  of  other 
churches,  unless  you  are  controverting  some  derogatory 
statement  which    may  have    been  made    against    your 
church;  then  defend  your  own  like  a  man.     Infractions 
of  ministerial  courtesy  at  these  points  are  both  common 
and  flagrant.     Sometimes  a  preacher  will  so  far  forget 
himself  in  the  presence  of  his  ministerial  peers  as  to  speak 
of  himself  as  being  in  the  direct  line  of  apostalic  succes- 
sion, or  as  having  received  episcopal  ordination,  or  as 
being  the  pastor  of  the  richest,  the  largest,  or  the  most 
popular  church  in  town. 

For  instance,  at  a  Memorial  Service — held  in  the 
public  hall  of  a  certain  town,  at  which  four  ministers,  rep- 
resenting the  four  congregations  which  united  in  these 
services,  were  present — when  the  time  came  for  giving 
the  notices  of  the  different  churches  represented,  two  of 
the  pastors  simply  announced  that  the  usual  services 
would  be  held  in  their  respective  churches,  a  third  gave 
his  more  in  detail,  while  the  fourth  arose  and  said :  "A 
people's  service  will  be  held  this  evening  in  my  church, 
and  all  are  most  cordially  invited  to  attend."  Amid  other 
surroundings  such  a  notice  might  not  have  been  out  of 
place,  or  a  breach  of  ministerial  courtesy,  but  at  a  union 
service,  for  any  one  preacher  to  say  that  his  was  the  "Peo- 
ple's Church,"  and  to  invite  the  members  of  the  other 
three  denominations  to  leave  their  own  services  to  attend 
his,  was  the  quintessence  of  self-conceit  and  impertinence. 

117 


This  is  only  one  instance  of  many  which  could  be  cited. 
Uetter  things  are  expected  of  you.  Further,  if  a  minis- 
ter, in  intercourse  with  you,  should  be  rude  in  his  be- 
havior or  haughty  in  his  manner,  never  so  far  forget 
yourself  as  to  assume  a  similar  attitude  towards  him.  P>y 
far  the  'better  way  will  be  to  give  him,  as  the  sailors  say, 
"a  wide  berth.''  You  are  to  'be  a  gentleman  at  all  times 
and  under  all  circumstances,  and  the  observance  of  a 
courteous  demeanor  towards  your  yoke-fellow  in  the  Gos- 
pel is  one  of  its  salient  marks. 

There  are,  at  least,  two  other  official  relations  which 
the  preacher  holds  that  call  for  remarks  more  or  less  ex- 
tended. He  is  first,  by  virtue  of  his  call,  and  the  nature 
of  the  work  devolving  upon  him,  an  evangelist.  It  does 
not  seem  to  me  that  there  is  any  incompatibility,  or  in- 
congruity, in  his  being  such.  Indeed,  if  we  may  set  him 
forth  under  the  figure  of  a  triangle,  then  to  be  complete 
he  must  be  a  minister,  evangelist  and  pastor.  The  three 
are  one  and  the  one  three.  Notwithstanding,  this  should 
be  so,  frequently  we  find  it  otherwise.  For  example,  there 
are  many  preachers  who  exalt  the  ministerial  function  and 
seek  mostly  the  edification  of  the  saints.  This  work  is 
necessary  and  must  be  done.  The  saints  are  to  go  on  to 
perfection.  To  this  end  part  of  all  pulpit  ministrations 
nmst  be  specifically  for  them.  But  not  solely,  nor  wholly, 
as  some  ministers  seem  to  think.  These  saints  will  pass 
away.  Others  must  take  their  places.  Then,  again,  in 
every  congregation  are  the  unconverted.  How  to  reach 
these  so  as  to  bring  them  to  Christ,  and  fill  the  places  of 
the  former  in  Christ's  Church  is  one  of  the  problems  that 
confronts  the  man  in  the  pulpit. 

The  Scriptures  he  is  called  upon  to  read  and  preach 
were  not  inspired  or  committed  into  his  hands  that  they 
might  be  simply  profitable  for  doctrine.  This  they  doubt- 
less are  and  should  ever  'be.  But  they  were  also  given 
"for  reproof,  for  correction,  for  instruction,  in  righteous- 

118 


ness."  If  he  is  a  man  of  God,  thoroughly  furnished  unto 
all  good  works,  he  will  not  regard  himself  as  unfitted 
for  the  work  of  an  evangelist.  He  will  feel  that  he  can 
exhort  sinners,  and  warn  them,  and  reprove  them  of  sin, 
and  point  them  to  the  Lamb  of  God.  This  work  was  in- 
cluded in  his  call  to  preach,  and  therefore  he  should  do 
it,  and  do  it  more  efTficiently  than  the  traveling  evangelist 
does.  If  he  cannot  point  them  to  the  Cross,  it  is  doubt- 
ful if  he  will  ever  be  able  to  help  them  materially  in  win- 
ning the  crown.  Therefore,  make  up  your  mind  to  be  an 
evangelistic  preacher.  To  conduct  your  own  special  re- 
vival services.  If  you  feel  that  you  have  no  adaptation  for 
this  work,  ask  Him  who  hath  promised  to  make  you  fit 
for  his  service  to  quaUfy  you.  Go  into  the  work.  Learn 
how  to  do  it  by  doing  it,  just  as  you  learned  how  to  preach 
to  the  edification  of  saints  by  preaching  specifically  to 
them. 

Sometimes  it  may  be  expedient  to  call  in  outside 
help  when  holding  special  Pentecostal  services.  If  so,  call 
a  man  who  will  not  want  too  long  a  tail  to  his  kite  before 
he  consents  to  fly  it.  One  who  does  not  make  too  many 
conditions  and  provisos.  Should  he  come  to  your  assist- 
ance let  it  be  to  assist,  and  not  take  your  place.  Do  not 
throw  the  lines  to  him  and  sit  with  nothing  to  do  or  say. 
You  must  not  be  relegated  to  the  background.  You  are 
still  preacher  in  charge.  Much  harm  has  been  done  by 
men  that  meant  good,  who  have  traveled  as  evangelists, 
by  their  methods  and  by  their  arrogating  to  themselves 
the  whole  of  the  pastor's  work,  minus  his  responsibility. 
They  have  not  only  left  few  permanent  results  in  the 
form  of  regenerated  men  and  women,  but  they  have,  in 
too  many  cases,  left  the  impression  upon  the  flocks  that 
their  stated  shepherds  were  only  able  to  perform  part  of 
the  labors  of  the  fold,  and  that  some  other  shepherds,  like 
themselves,  had  to  be  sent  for  when  an  increase  was  de- 
sired  and  looked  for.     These  midwives  of  the  Church 

119 


never  hide  their  Moses,  but  frequently  announce  him  be- 
fore he  is  born.  That  thou  niayest,  then,  make  full  proof 
of  thy  ministry,  "do  the  work  of  an  evangelist." 

I  have  purposely  left  the  largest  of  these  relations 
to  the  last.  It  is  that  of  pastor  of  the  whole  flock  under 
our  care.  As  such  we  must  make  pastoral  calls,  marry 
the  living,  bury  the  dead,  and  perform  other  rites,  made 
incumbent  upon  us  by  reason  of  our  headship.  Taking 
up  these  duties  in  the  order  named  and  beginning  with 
pastoral  visitation,  I  note  that  to  do  this  and  to  do  it 
methodically,  is  needful  for  our  own  as  well  as  our  par- 
ishioners' spiritual  welfare.  It  is  essential  to  the  preacher 
that  he  may  learn  the  condition  of  his  flock  and  privately 
impart  timely  counsel  to  the  erring,  and  consolation  to 
those  who  mourn.  That  he  may  know  what  his  people 
are  thinking  about.  Listening  to  them,  answering  their 
inquiries,  and  pointing  out  to  them  how  they  may  over- 
come the  dif^culties  that  beset  them,  will  many  times  sug- 
gest passages  of  Scripture  or  lines  of  thought  which  are 
suitable  for  pulpit  use.  This  is  the  way  some  ministers 
obtain  their  themes,  and  get  the  most  practical  and  help- 
ful matter  of  their  sermons. 

A  few  suggestions  here  as  to  how  to  do  this  work 
best  will  be  in  place.  Unless  our  church  membership  is 
so  large  that  it  is  a  physical  impossibility  for  us  to  do  pas- 
toral work  among  our  people  ourselves  we  should  never 
relegate  it  to  others.  In  some  parishes  this  may  have 
to  be  done.  Spurgeon  had  to  do  it,  so  did  Parker.  If  we 
have  a  membership  equal  to  the  Tabernacle  or  the  Tem- 
ple, we  may  also  follow  them  and  have  an  assistant  pas- 
for  to  do  this  work  for  us.  Ordinarily,  however,  our  con- 
gregation will  not  be  more  than  hundreds  to  their  thou- 
sands. When  this  is  so,  we  can  see  the  people  for  our- 
selves and  not  by  proxy. 

Make  stated  calls.  Some' preachers  make  one  and 
some  more  rounds  of  calls  every  year  on  every  family. 

120 


Two  a  year,  if  the  town  is  geographically  large,  should  be 
sufficient.  Call,  if  convenient,  when  all  the  members  of 
the  family  are  at  home.  The  evenings  usually  are  better 
than  the  afternoons.  Our  calls  count  for  much  more  at 
that  time.  If  we  cannot  make  it  convenient  to  call  when 
the  men  are  at  home  v^e  can  seek  them^  out  at  the  stores 
and  the  workshops,  and  if  permissable  pay  them  a  short 
visit  there.  It  will  sometimes  be  found  a  great  saver  of 
time  and  strength,  if  pastoral  work  can  be  performed  by 
streets,  or  districts.  Also,  if  it  can  be  made  the  special 
business  of  the  days  or  weeks  allotted  to  it.  When  this 
arrangement  is  not  found  convenient,  then  let  a  portion  of 
each  day  be  free  to  take  up  this  work  whenever  it  needs 
to  be  done. 

Give  special  attention  to  the  poor,  the  men  and  the 
young  people.  The  first  are  sometimes  a  little  over  sen- 
sitive regarding  their  social  status.  In  the  words  of  Solo- 
man,  "They  are  often  strangers  to  their  neighbors."  Few 
persons  call  on  them.  Hence  they  will  appreciate  our 
visits.  While  it  is  equally  true  ''that  the  rich  have  many 
friends,"  wq  are  not  to  slight  them  on  this  account.  Some 
preachers  neglect  this  class  more  than  they  do  the  other. 
Look  after  both.  Then  the  men  should  be  won  for  Christ 
and  the  church.  They  will  not,  as  a  whole,  be  over  anx- 
ious to  receive  us..  But  we  must  call  on  them,  and  im- 
press them  that  we  are  men  of  like  passions  with  them- 
selves, workers,  men  of  business,  and  full  of  cares.  And 
that  we  know  how  to  sympathize  with  them  when  they 
are  out  of  employment,  and  when  seeking  to  better  their 
condition.  Many  of  them  are  disposed  to  stay  away  from 
church,  and  need  to  be  looked  up,  given  a  cordial  invita- 
tion to  come,  and  when  they  respond,  a  hearty  welcome. 

We  must  also  look  carefully  after  the  lambs  of  the 
flock.  The  young  people  need  our  constant  pastoral 
oversight.  They  are  inexperienced,  thoughtless  and  full 
of  fun.    They  will  sometimes  annoy  us  by  their  laughing 

121 


and  talking-.  At  otlicr  times  they  will  be  willful  and  way- 
ward, declining  to  speak  when  it  would  be  proper  for 
them  to  do  so.  They  will  fight  shy  of  us.  The  worldling 
has  told  them  that  we  desire  them  to  renounce  the  pleas- 
ures of  this  world,  its  pomp  and  fashion.  Therefore,  we 
require  the  wisdom  of  an  angel  of  light  to  win  them  and 
make  them  our  friends.  Be  sure  and  bear  with  them 
when  thoughtless  and  giddy.  Pray  with  them,  visit  them  ; 
learn  their  names,  their  occupations  and  their  aspirations\ 
Plan  some  little  outing  for  them.  Enter  into  their  inno- 
cent amusements.  But  never  fail  to  warn  them  of  those 
pursuits  and  pleasures  which  like  vortexes  in  the  sea  of 
life  suck  under  the  richest  argosies  and  the  noblest  crafts. 

The  sick,  like  the  poor,  are  always  with  us.  They 
must  also  receive  our  pastoral  attention.  Much  tact  is 
requisite  in  calling  on  the  sick,  that  your  calls  be  neither 
too  frequent  nor  too  long.  Learn  at  what  part  of  the 
day  the  parishioner  would  be  pleased  to  see  you,  and  go 
at  that  hour  if  you  can.  Do  not  talk  much  about  diseases 
or  death.  Be  cheerfully  but  not  frivolous,  solemn  but  not 
gloomy.  We  may  also  find  that  it  is  necessary  to  make 
more  numerous  calls  upon  the  official  brethren  and  those 
who  are  at  the  head  of  departments  of  church  enterprises, 
than  upon  the  membership  in  general.  These  calls,  how- 
ever, will  often  be  of  a  business  and  not  of  a  pastoral  na- 
ture. 

Shall  we  pray  every  time  we  call?  No.  It  may  not 
always  be  convenient  for  those  upon  whom  we  are  calling, 
neither  may  our  mission  always  demand  it.  A  few  may 
ask  for  a  word  of  prayer  before  we  leave.  In  the  ma- 
jority of  cases,  however,  it  will  be  our  province  and  our 
privilege  to  ask  if  we  shall  offer  prayer.  Talk  with  the 
people  about  their  health  and  estate.  Let  them  open  for 
you  a  way,  if  one  is  not  open,  by  which  you  can  speak 
to  them  about  their  soul's  eternal  welfare,  then  if  the  op- 
portunity permits  offer  a  brief  earnest  prayer  and  depart. 

122 


The  pastor  will  be  called  to  enter  the  homes  of  his 
people  to  join  together  in  holy  wedlock  their  sons  and 
their  daughters.  At  other  times  they  will  seek  his  ser- 
vices for  this  purpose  at  the  parsonage,  or  occasionally 
in  the  church.  No  matter  where  the  marriage  is  to  take 
place,  all  that  will  be  required  will  be  to  tie  the  knot.  Not 
to  miake  a  snarl  instead  of  a  pretty  bow  of  it,  we  should 
familiarize  ourselves  with  the  civil  and  canon  law  relat- 
ing to  marriages.  In  some  States  the  church  law  sets 
forth  what  qualifications  ministers  need  in  order  to  legally 
perform  this  ceremony,  in  others  these  requisitions  are 
outlined  in  both  the  civil  law  of  the  State  and  the  ecclesi- 
astical law  of  the  denomination.  The  age  of  consent  of 
the  contracting  parties  also  differs  in  different  States  of 
the  Union.  We  should  post  ourselves  on  these  points. 
In  no  instance  marry  them  if  under  age  (which  is  eighteen 
years  in  the  State  of  New  York)  without  the  consent  of 
their  parents  or  guardians. 

If  the  ceremony  is  at  the  parsonage  it  is  usually  an 
informal  affair,  there  being  very  little  posing  or  posturing. 
Should  it  be  at  the  home  of  the  bride,  or  in  the  House  of 
God,  then  it  will  be  more  or  less  public  in  its  character. 
We  may  under  such  circumstances  very  properly  meet 
the  bride  and  the  groom  beforehand,  and  instruct  them  as 
to  the  positions  they  are  to  occupy,  the  answers  to  be 
given  to  the  questions,  when  to  join  hands,  and  so  forth. 
On  this  occasion  the  ring  and  the  ritual  are  called  into 
prominence,  neither  of  which  has  so  conspicuous  a  part 
when  the  service  is  private.  In  making  out  the  certificate 
never  date  it  back,  no  neither  for  love  nor  money.  Write 
it  legibly  in  the  church  record,  adding  the  names  of  the 
witnesses  to  the  date.  This  is  important,  for  on  this  rec- 
ord may  hang  a  pension,  or  an  estate  in  after  years.  If  it 
is  desired,  a  notice  of  the  ceremony  may  be  published  in 
the  newspapers  of  the  town  or  city.  Be  sure  and  file  a  full 
notification  of  the  marriage  with  the  Bureau  of  Vital  Sta- 

123 


tistics.  If  the  marriage  takes  place  in  public  it  is  an  act 
of  courtesy,  not  only  to  shake  hands  with  the  newly-mar- 
ried couple  first,  but  to  wish  them  much  joy,  and  then  in- 
troducing them  to  those  present,  say,  "Congratulations 
are  now  in  order."  Be  pleasant  in  manner  and  speech 
throughout.  It  is,  or  should  be,  a  cause  of  rejoicing  and 
not  of  sighing  or  making  long  faces. 

We  are  to  decline  all  invitations — though  attended 
with  the  pledge  of  a  liberal  fee — which  would  require  us 
to  perform  the  marriage  ceremony  under  conditions 
which  would  make  it  a  mockery,  if  not  a  blasphemy.  Invi- 
tations, for  instance,  which  would  make  us  a  party  to  a 
marriage  ceremony  between  actors  or  spectators,  con- 
ducted as  a  draw  in  a  theater ;  or  on  the  stage  of  a  mu- 
seum, in  the  marriage  of  freaks ;  or  in  the  circus  ring,  in 
the  marriage  of  clowns  ;  or  at  a  menagerie,  between  train- 
ers of  wild  beasts ;  or  in  a  ball  room,  casino  or  saloon.  If 
we  do  not,  while  we  may  please  the  rabble  by  our  disre- 
gard for  decorum,  we  shall  become  a  laughing  stock  in 
the  immediate  community,  be  despicable  in  the  eyes  of 
people  of  good  sense,  bring  reproach  upon  the  church  and 
earn  for  ourselves  the  unenviable  notoriety  of  being  either 
poltroons  or  knaves.  To  participate  in  any  such  service, 
amid  any  such  low  and  vulgar  surroundings,  should  be 
regarded  by  those  in  authority  as  furnishing  sufficient 
ground  of  indiscretion,  lack  of  good  taste  and  disrespect 
for  one's  calling,  to  warrant  severe  censure,  and  if  brazen- 
ly persisted  in,  for  removal  from  ofifice  without  delay. 
Don't  drabble  your  cassock  in  the  dust  nor  the  outermost 
fringe  of  the  seamless  robe  in  the  mire. 

Furthermore,  before  consenting  to  marry  strangers 
be  sure  to  find  where  and  under  what  circumstances  the 
ceremony  is  to  be  performed.  Then  it  can  be  declined 
if  there  is  any  impropriety  as  to  time  or  place.  It  will 
also  help  to  an  intelligent  understanding  of  each  case, 
prevent  embarrassment  and  confusion,  guide  in  the  mat- 

124 


ter  of  outlay,  clerical  work,  kind  of  marriage  certificate 
and  other  details,  if,  in  addition  to  the  inquiries  prepared 
bv  the  Bureau  of  Vital  Statistics,  and  the  ritual  formula, 
the  following  questions  should  be  asked:  (1)  Do  you 
wish  to  be  married  with  a  ring?  (2)  Do  you  desire  a  long 
or  short  ceremony?  (3)  What  fee  are  you  prepared  to 
pay?  (4)  What  kind  of  certificate  would  you  like?  (5) 
Do  you  want  a  notice  of  this  marriage  published  in  the 
newspaper? 

Moreover,  in  the  further  discharge  of  pastoral  duties, 
we  shall  be  called  to  the  homes  of  parishioners  and  others 
to  perform  the  solemn  rites  attending  the  burial  of  the 
dead.  Here  our  decorum  should  be  more  grave  and  the 
tone  of  the  voice  naturally  more  subdued.  Different  min- 
isters have  different  rules  regarding  what  they  should  do 
when  death  enters  the  homes  of  their  people.  Some  think 
it  advisable  when  they  hear  that  one  of  their  members  has 
passed  away  to  go  immediately  to  the  bereaved  family  to 
condole  with  it.  Others  wait  until  they  are  directly  noti- 
fied and  invited  to  call.  Circumstances,  as  a  rule,  must 
suggest  what  are  the  proper  steps  to  take  in  each  case. 
I  can  conceive  instances  in  which  to  go  would  be  just  the 
thing  to  do,  and  others  in  which  to  go  would  be  just  the 
thing  not  to  do.  When  Lazarus  died  Jesus  delayed  his 
visit  for  a  while  that  the  grief  of  Mary  and  Martha  might 
be  uninterrupted.  So  many  times  it  is  best,  unless  one 
can  be  of  some  help  to  the  bereaved,  either  in  furnishing 
money  or  clothing,  or  in  making  arrangements  for  the 
funeral,  to  await  until  the  poignancy  of  the  grief  has  abat- 
ed and  nature  and  grace  have  quieted  their  nerves  and 
calmed  their  troubled  souls.  A  little  sanctified  common 
sense  touched  by  the  sympathy  of  the  divine  Master  will 
be  ah  that  is  needed  to  guide  us  as  to  what  is  best  to  do 
at  such  times. 

As  to  funeral  services,  w^hether  held  at  the  home  of 
the  deceased  or  in  the  church  auditorium,  make  them 

125 


short,  appropriate  and  scriptural.  Vary  the  theme  to  the 
age,  moral  condition  and  family  relations  of  the  subject 
that  calls  it  forth.  It  will  be  advantageous  to  oneself  and 
the  cause  of  the  Master  not  to  be  over  personal  or  eulo- 
gistic. Unless  it  be  the  funeral  of  a  person  who  is  well 
known  for  his  piety  and  consistent  Christian  life,  it  is 
better  to  dwell  little  on  his  virtues.  Comfort  those  who 
mourn.  Bind  up  the  broken-hearted.  Speak  a  word  to 
the  living,  and  in  a  number  of  cases  leave  the  dead  with 
th  I  Judge  of  all  the  earth.  He  will  do  that  which  is  right. 
A\'hat  may  be  said  will  in  nowise  effect  the  destiny  of  the 
departed  either  for  weal  or  for  woe.  While  the  sermon 
should  not  extol  too  highly  the  good  qualities  of  the  de- 
parted good,  neither  should  much  be  said  of  the  demerits 
of  the  bad.  We  can  afiford  to  leave  much  unsaid  at  such 
times.  Avoid  especially  speaking  of  the  personal  char- 
acter of  strangers  when  called  upon  to  render  for  them 
the  rites  of  Christian  burial.  It  has  been  my  duty  to  offi- 
ciate at  the  funerals  of  several  suicides,  and  also  of  a  man 
who  died  while  in  the  act  of  breaking  the  fourth  com- 
mandment. In  the  last  instance,  the  widow  of  the  man 
first  warned  me  against  preaching  her  husband  to  hell, 
and  then,  when  I  informed  her  that  this  was  not  within 
my  power,  wanted  me  to  preach  him  to  heaven.  Much 
to  her  dissatisfaction  I  again  informed  her  that  I  was 
powerless  to  do  this  either,  and  that  she  must  permit  me 
to  conduct  the  services  as  I  thought  befitting,  or  call  in 
someone  else  to  officiate.  She  finally  subsided  and  I 
preached  a  short  sermon  to  the  living,  leaving  the  dead 
with  his  Maker.  If  requested  to  preach  a  funeral  sermon 
or  assist  in  the  funeral  services  of  any  deceased  member 
of  any  secret  or  other  order,  compliance  with  the  request 
is  usually  proper.  If  there  are  to  be  two  services,  one  of 
the  church  and  one  of  the  order,  conduct  the  church  ser- 
vice first  and  let  the  other  follow.  If  our  engagements 
are  such  that  we  can  tarry  to  the  after  service  and  there 

126 


is  nothing-  in  the  rites  of  the  order  to  preclude  us,  we 
may  stay  and  with  respectful  mien  give  attention  thereto. 

Shall  you  receive  a  fee?  Yes,  if  one  is  offered  you. 
When  one  is  not  proffered,  and  yo'U  have  been  put  to  any 
expense,,  if  not  too  poor,  the  friends  of  the  deceased 
should  at  least  meet  it.  We  may  attend  the  funerals  of 
our  own  parishioners  without  expecting  or  exacting  a 
fee.  When,  however,  we  are  called  upon  to  officiate  for 
those  outside  otir  church  and  congregation  and  they  are 
abundantly  able  to  remunerate  us  for  time  and  la'bor  they 
should  do  so.  At  these  services  promptness  is  a  virtue. 
Do  not  keep  the  undertaker  and  the  mourners  waiting. 
If  the  burial  is  to  be  several  miles  distant  and  for  any 
reason  known  to  yourself,  you  do  not  desire  to  go  to  the 
cemetery  it  is  decorous  for  you  to  read  the  committal 
service  at  the  house,  or  arrange  for  a  brother  minister  who 
resides  near  the  cemetery  to  meet  the  procession  and  read 
the  committal  in  your  stead.  Should  such  an  arrange- 
ment as  this  not  be  feasible,  and  the  undertaker  is  a  Chris- 
tian man,  hand  the  ritual  to  him  and  request  him  to  per- 
form this  brief  part  of  the  ceremony  for  you. 

That  certain  reforms  are  demanded  in  funerals  has 
long  been  apparent.  How  to  effect  this  is  not  so  clear. 
This  may  be  said,  and  should  not  only  be  said,  but  be 
put  in  force,  namely :  That  at  the  funerals  of  unbelievers 
the  hymns,  the  ritual  and  the  sermon  should  be  entirely 
different  from  those  which  are  employed  at  the  funerals 
of  Christians.  If  it  were  not  so  solemn  it  would  be  ludi- 
crous to  have  such  a  hymn  as  "Asleep  in  Jesus"  sung,  or 
such  a  benediction  as  ''Blessed  are  the  dead"  read  over 
the  bodies  of  those  who,  to  use  the  expressive  language  of 
Christ,  "died  in  their  sins."  It  is  sacrilegious  and  tends  to 
remove  the  impressive  distinction  which  should  exist  be- 
tween those  who  have  done  righteousness  and  those  who 
have  done  it  not.  Another  improvement  that  it  would  be 
well  to  make  is  that  these  last  services  of  the  blessed  dead 

127 


should  be  bright  and  hopeful.  Why  not  instead  of  cast- 
ing the  'clod  upon  the  cofifin  lid  either  cast  in  a  sprig  of 
evergreen  or  a  fragile  flower?  Either  of  which  would  be 
beautifully  suggestive.  One,  the  emblem  of  fadeless 
memory,  and  the  other  of  man's  frailty.  The  practice 
coming  into  vogue  in  some  of  our  cities  of  holding  the 
religious  services  on  the  evening  preceding  the  burial  is 
also  an  improvement  over  the  old  custom. 

Until  these  and  other  desirable  reforms  are  effected 
it  is  for  us  to  be  as  passive  and  patient  as  we  may  under 
the  present  regime.  Country  funerals  are,  indeed,  most 
exacting  and  many  times  exasperating,  because  of  the 
time  they  consume.  In  some  instances  they  take  a  half 
or  three-quarters  of  a  day,  besides  the  exposure  to  rain 
and  heat  and  cold^  and  the  demand  that  they  proceed  at 
funeral  pace,  whether  the  distance  be  one  or  twenty  miles. 
The  living  have  their  rights,  and  when  they  are  infringed 
upon  by  foolish  customs  and  unreasonable  demands,  they 
should  not  be  yielded  to.  But  if  we  are  kind  and  cour- 
teous and  Christ-like  the  Lord  will  deliver  us  at  these 
trying  times. 

In  closing  this  chapter  let  me  briefly  reiterate  some 
of  the  observations  it  contains.  It  has  been  seen  that  the 
pastoral  relation  brings  the  preacher  into  closer  touch 
with  the  people  as  a  whole  than  any  other  he  holds.  It 
should,  therefore,  receive  his  constant  attention,  for  it  is 
a  truism  that  "a.  house-going  pastor  makes  a  church- 
going  people."  A  good  pastor  has  been 'regarded  by 
some  writers  on  Homiletics  as  rarer  than  a  good  preacher. 
If  this  is  so,  it  is  to  the  credit  of  the  preacher  as  such^  and 
to  the  discredit  of  the  pastor  as  such.  You  will  soon 
come  to  understand,  however,  that  some  people  in  your 
parish  do  not  care  particularly  for  you  to  call  on  them 
that  ycm  may  impart  spiritual  instruction  or  consolation, 
but  because  they  hear  you  have  called  on  their  neighbor 
on  the  next  street  or  the  next.    If  you  pass  them  by  they 

128      !     ^ 


will  construe  it  into  a  personal  slight  or  perhaps  conclude 
that  you  do  not  think  as  highly  of  them  as  of  others. 
Then,  again,  some  people's  vanity  is  tickled  by  having  the 
minister  call  often  and  stay  long.  Now  while  we  should 
call  on  all  of  our  parishioners,  and  as  far  as  it  is  con- 
sistent with  Christian  comity,  from  house  to  house^  yet  it 
is  pertinent  to  avoid  gratifying  those  who  desire  our  visits 
for  trivial  or  sinister  motives.  Shorter  and  fewer  calls  if 
strictly  pastoral  are  more  to  the  edification  of  the  flock 
and  to  the  economizing  of  time,  which  should  always  be 
a  consideration  with  us,  than  are  longer  and  more  fre- 
quent visits  which  are  largely  social  or  gossipy  in  their 
make-up. 

You  will  also  discover  that  some  people  when  they 
cannot  find  any  other  ground  of  complaint  against  their 
pastor  will  say:  "He  does  not  call  often  enough  to  suit 
us."  This  may  (be  strictly  true.  For  who  shall  say  how 
many  calls  would  suit  them?  But  the  criticism  is  some- 
times in  the  pastor's  favor^  and  not  against  him.  Rightly 
interpreted,  it  may  mean  that  the  parishioners  are  over 
exacting  in  their  demands  upon  him,  or  that  he  is  a  stu- 
dent and  is  toiling  away  in  his  workshop.  If  either  be 
true,  he  is  exonerated  from  all  blame  and  is  deserving  of 
praise  and  not  censure.  There  are  people  who  will  wish 
you  to  go  to  their  homes  and  spend  the  day  with  them. 
Well,  if  you  comply  with  this  request  very  often  you  will 
never  make  much  headway  in  your  studies.  You  will 
only  be  a  man  of  mediocre  ability — if  that — and  nothing 
more. 

Then_,  again,  you  will  meet  many  ministers  and 
speakers  who,  like  the  writers  on  Homiletics  aforesaid, 
essaying  to  give  instruction  on  "pastoral  relations/'  will 
often  extol  the  pastor  at  the  expense  of  the  preacher. 
They  get  to  ringing  the  changes  on  the  need  of  the  times, 
which  say  they  "is  not  better  preachers  but  better  pas- 
tors."   Or  they  will  take  up  the  cry  of  some  disaffected 

129 


deacon,  or  steward,  or  vestryman,  and  vociferate,  **give  us 
a  pastor."  Now  far  be  it  from  me  to  discount  the  pastor. 
I  cannot  help  but  feel,  however,  when  I  hear  these  breth- 
ren thus  energetically  make  this  demand,  somewhat  as 
the  old  Yorkshire  woman  felt  when  she  said  to  her  min- 
ister :  "I  often  feel  afflicted  that  ye  do  not  ca'  oftener,  but 
mon,  when  ye  get  into  the  pulpit,  I  ala's  forgives  ye."  I 
would  not  magnify  the  pastor  and  minimize  the  preacher, 
but  would  say  that  one  may  be  forgiven  if  he  does  not  call 
much,  'but  there  is  no  forgiveness  for  him,  if  when  he 
stands  in  the  pulpit  as  the  King's  ambassador  he  fails  to 
represent  Him  and  to  deliver  His  message  as  it  'becometh 
a  legate  of  high  heaven.  Therefore,  magnify  your  ofifice 
as  pastor,  if  you  will,  but  never  at  the  expense  of  your 
pulpit  ministration. 

What  we  should  be  in  the  twofold  performance  of  our 
pastoral  and  ministerial  functions  is  nowhere  so  accurate- 
ly portrayed  as  in  these  lines  of  Chaucer: 


130 


"A  good  man  there  was  of  religioun, 
That  was  a  poure  Parson  of  a  town ; 
But  rich  he  was  of  holy  thought  and  werk, 
He  also  was  a  lerned  man,  and  a  clerk. 
That  Christe's  gospel  trewely  wolde  preche. 
His  parishens  devoutly  wolde  he  teche. 
Benigne  was  he,  and  wonder  diligent, 
And  in  adversitie  full  patient     .     . 
Wide  was  his  parish  and  houses  fer  asonder. 
But  he  left  nought  for  no  rain  ne  thunder, 
In  sicknesse  and  in  mischief  to  visite 
The  ferrest  in  his  parish,  high  and  low, 
Upon  his  fete,  and  in  his  hand  a  staf. 
This  noble  ensample  to  his  shepe  he  yah. 
That  first  he  wrought  and  afterwards  he  taught. 
He  dwelt  at  home  and  kepte  well  his  fold. 
So  that  the  wolf  ne  made  it  not  miscarrie. 
He  was  a  shepherd  and  no  mercenarie.     .     . 
A  better  preest  I  trowe  that  nowher  non  is, 
He  waited  after  no  pompe  ne  reverance. 
He  maked  him  no  spiced  conscience, 
But  Christes  lore,  and  his  apostles  twelve, 
He  taught,  but  first  he  folowed  it  himselve." 

Let  us  be  Hke  this  "person''  of  ye  olden  time  and  the 
Lord  will  give  us  many  seals  to  our  ministry  and  many 
souls  for  our  hire. 


131 


CHAPTER   VII. 


CIVIC  DUTIES  AND  THEIR  PERFORMANCES. 


Among  the  manifold  public  duties  Imposed  upon  the 
mmister  are  those  accruing  from  citizenship.  These  should 
never  be  ignored  or  waived.  The  danger  too  often  is  that 
they  will  be  submerged  under  the  greater  and  more  oner- 
ous duties  of  his  pastorate,  or  that  he  may  be  forgetful,  or 
neglectful,  of  the  fundamental  fact  that  the  immunities, 
rights  and  privileges,  common  to  all  citizens  are  inalien- 
able to  him.  If  he  be  eager  to  meet  these  civic  obliga- 
tions and  disposed  fearlessly  to  discharge  them  some  offi- 
cious person  is  sure  to  rise  up  and  seek  to  restrain  him. 
This  under  the  fallacious  excuse  that  he  is  a  minister  of 
the  gospel  and  consequently  these  lesser  relationships  are 
unworthy  of  his  time  and  attention.  He  should  counte- 
nance no  such  implied  abridgement  of  his  rights  as  a 
citizen.  The  fourteenth  amendment  of  the  Constitution 
of  the  United  States  prohibits  it.  This  is  an  aegis  for  his 
protection  when  he  needs  it.  And  this,  especially  if  an 
adopted  citizen,  or  if  by  reason  of  a  former  condition  of 
slavery  then  existing,  he  still  be  looked  upon  by  some  as 
a  chattel  and  not  as  a  man. 

St.  Paul,  the  apostle  to  the  Gentiles,  magnified  his 
citizenship.  At  the  time  when  Rome  was  the  proud  mis- 
tress of  the  world  he  was  a  denizen  of  that  magnificent 
empire.  In  his  various  writings  he  adverts  to  it,  explains 
how  he  came  by  it,  glories  in  it.  He  made  it  the  bulwark 
of  his  defence  in  times  of  danger.  Pie  asserted  his  rights 
as  such  on  all  occasions  by  the  utterance  of  those  talis- 
manic  words,  ''Ciz'is  Roinaniis  siiiuy     If  these  failed  to 

132 


afford  him  the  protection  he  sought,  then — as  his  prero- 
gative as  a  Roman  gave  him  tlic  right — he  appealed  to 
C?esar.  Tims  carrying  out  to  its  extreme  Hmits  the  priv- 
ileges it  afforded.  His  example  is  worthy  of  emulation. 
In  his  preaching  also  he  enlarged  upon  the  duties  this 
relation  carried  with  it,  and  urged  the  Phillipian  Chris- 
tians to  "play  the  citizen  worthy  of  the  Gospel  of  Christ." 
A  lofty  sentiment,  but  surely  one  worthy  of  being  re- 
peated in  our  day  and  country.  It  is  the  supreme  demand 
of  the  hour.  That  this  demand  may  be  promptly  met,  the 
minister  should  enhance  the  supply  both  by  precept  and 
example.  It  is  doubtless  true  that  he  is  seeking  a  bet- 
ter country,  even  a  heavenly.  But  this  quest  should  not 
preclude  his  active  participation  in  the  affairs  of  the  pres- 
ent one,  though  earthly.  In  a  republic  like  ours,  which 
magnifies  the  burgher  and  not  the  ruler,  which  exalts  the 
mdividual  and  not  the  state,  which  invests  vast  and  far- 
reaching  prerogatives  in  its  exercise  of  franchise,  he  can- 
not in  justice  to  himself  waive  these  rights  or  ignore  these 
obligations  which  citizenship  imposes  upon  him. 

It  will,  however,  be  seen  at  a  glance  that  to  discharge 
these  intelligently,  and  with  the  most  beneficient  results 
to  the  commonwealth,  a  general  knowledge  of  the  insti- 
tutions which  are  national  in  character  and  scope  is  in- 
dispensable. The  Church,  the  State,  the  Public  School 
System,  the  American  Sabbath,  Freedom  of  the  Press, 
and  of  the  individual,  are  among  the  most  important  of 
these.  With  an  imperfect  knowledge  of  what  these  are 
and  what  they  stand  for,  preachers  can  neither  exemplify 
that  good  citizenship  which  loyally  supports  them,  nor  in 
times  when  they  are  assailed  and  in  danger  successfully 
defend  them.  'Tn  a  republic  guaranteeing  freedom  of 
conscience,  and  of  the  press,  sustaining  pubHc  schools, 
making  laws  regulating  churches  in  various  aspects  and 
dealing  with  such  moral  questions  as  war,  the  social  evil, 
gambling,  intemperance,  the  saloon  and  human  freedom 

133 


in  its  various  forms,  that  a  pastor  should  be  so  withdrawn 
as  to  have  no  sentiments,  or  having  them,  not  express 
them  by  the  highest  act  of  a  free  man,  the  depositing  of 
a  free  ballot,  could  not  ingratiate  him  with  the  people  as 
a  teacher  of  spiritual  religion.  If  he  were  a  monk,  emerg- 
ing at  intervals,  and  retiring  to  his  oratory,  there  would 
be  a  consistency,  as  he  would  know  nothing  about  the 
country,  he  would  be  wise,  in  the  absence  of  a  special 
revelation,  to  say  and  to  do  nothing  political  unless  his 
monastery  or  his  church  should  be  attacked." 

It  should  not  be  so  with  the  minister  who  is  in  touch 
with  the  people  and  the  times.  His  citizenship  will  be 
worthless  unless  he  discharges  its  obligations  fully.  Un- 
less he  speaks  out  on  all  occasions  when  the  Magna  Char- 
ter of  Liberty  is  assailed,  or  the  palladium  of  national 
institutions  is  threatened.  Opportunity  is  constantly 
being  furnished  him  for  the  largest  exercise  of  these  civic 
duties.  Continentalism,  sectionalism,  political  bossism, 
saloonism  and  anarchism,  have  already,  like  Samson  of 
old,  laid  their  hands  upon  the  very  pillars  on  which  our 
institutions  have  been  reared  and  upon  which  they  stand. 
Their  downfall  is  imminent  and  sure,  unless  he  awake 
to  the  stupendous  responsibility  which  rests  upon  him 
and  others  in  conserving  and  preserving  them  in  all  their 
national  insulation  and  power. 

It  is  obvious  to  me  that  the  reason  why  preachers 
are  not  more  influential  as  citizens  is  either  because  they 
do  not  regard  their  civic  relations  as  being  of  the  highest 
importance,  or  else  they  feel  that  what  they  can  do  is  so 
small  and  insignificant  that  they  content  themselves  with 
doing  nothing.  If  I  am  correct  in  my  conclusion  they  are 
in  error.  As  already  affirmed,  the  relation  of  citizenship 
is  an  exalted  one.  As  to  preachers  effecting  little  in  this 
sphere  is  doubtless  due  to  their  attempting  the  great 
things  and  omitting  the  less.  For  example,  in  meeting 
these  various  duties  how  few  fully  realize  that  its  best 

134 


exemplification  is  in  fostering  and  exhibiting  a  "commun- 
ity spirit."  In  identifying  themselves  with  the  interests 
of  the  hamlet,  town  or  city,  in  which  they  are  pastors.  In 
entering  heartily  into  any  movement  for  its  betterment — 
industrially,  educationally,  socially  or  politically.  In  com- 
mending and  seconding  efforts  at  any  and  all  improve- 
ments. In  the  establishment  of  night  schools,  relief  bu- 
reaus and  reading  rooms.  In  becoming  part  and  parcel 
of  the  community  life  which  surrounds  them.  In  taking 
a  hand  in  the  selection  of  town  officials  or  city  magnates. 
In  speaking  out  boldly  against  corruption,  fraud  and  vice. 
Not  that  they  should  be  Comstocks  or  Parkhursts;  but 
that  they  should  become  active  factors  in  the  public  affairs 
of  their  own  township  or  municipality.  There  are  preach- 
ers who  come  out  of  their  shell  as  do  some  fish,  periodi- 
cally. Just  before  a  State  or  national  election  you  will 
see  them  and  possibly  hear  them  as  they  act  out  their  part 
at  the  polls.  No  wonder  under  the  circumstances  that 
they  fail  to  make  themselves  felt  in  their  community. 
They  are  not  corporate  with  it  and  therefore  do  not  count 
for  much  as  men  of  affairs. 

Before  passing  on  to  enumerate  the  larger  duties  of 
good  citizenship  as  seen  in  the  exercise  of  the  political 
franchise  and  pulpit  political  utterances,  I  desire  to  note 
a  few  exemptions  from  civic  obligations  from  which  min- 
isters are  released  on  account  of  their  distinctive  calling. 
They  are  partially  exempt  in  their  own  right  from  taxa- 
tion on  personal  or  real  estate.  All  other  citizens  are 
taxed  to  the  full  if  possessed  of  property.  The  moral  m- 
fluence  and  community  interest  of  the  first  class  should 
offset  the  monetary  value  of  the  latter  class  always  and 
everywhere.  They  are  likewise  exempt  from  the  drudg- 
ery of  jury  duty,  and  further  from  military  draft  in  most 
of  the  States  of  the  Union  in  time  of  war.  All  these  ex- 
emptions come  to  them,  not  by  their  own  seeking,  but 
because  they  are  ministers  of  the  gospel.    Being  thus  vol- 

135 


untarily  released  from  these  they  should  the  more  ener- 
getically and  wisely  perform  those  which  come  to  all  citi- 
zens, yet  seem  to  be  doubly  incumbent  upon  them  be- 
cause of  the  position  they  hold  and  the  influence  for  good 
they  can  wield. 

Shall  preachers  have  anything  to  do  with  politics? 
Certainly,  how  otherwise  can  they  discharge  their  obli- 
gations as  citizens?  Or  how  otherwise  can  they  be  that 
which  good  citizenship  implies — patriots?  Here  again 
some  good  men,  as  well  as  bad  men,  will  be  found  who 
will  disparage  preachers  so  far  as  they  can  from  having 
anything  to  do  with  politics.  Indeed,  some  religious  de- 
nominations as  a  whole  discount  them.  But  let  us  keep 
constantly  in  mind  our  former  contention  that  the  citizen 
is  not  swallowed  up  in  the  parson,  nor  citizenship  in  the 
pastorate,  and  conform  our  dicta  and  conduct  accord- 
ingly. Therefore,  as  a  citizen,  the  minister  has  a  right  to 
be  a  member  of  any  political  party  which  he  rnay  select. 
He  is  free  to  espouse  any  political  principles  or  platform 
which  may  be  formulated.  Furthermore,  he  may  advo- 
cate the  election  of  any  candidate  who  may  'be  running 
for  office,  great  or  small.  If  he  chooses  he  may  call  him- 
self by  the  party  name  and  utter  the  party  shibboleth.  But 
while  all  this  may  be  lawful,  it  will  not  always  be  expedi- 
ent. Because  it  is  not  advisable  that  he  should  be  known 
so  much  as  a  party  politician  as  a  citizen,  a  patriot,  a 
statesman  and  a  supporter  of  the  best  government  poli- 
cies. He  should  have  something  to  say  about  the  men 
who  are  selected  for  public  office.  But  someone  says: 
"This  is  well  nigh  impracticable  in  view  of  the  shrewd- 
ness of  the  politicians  who  make  out  their  slates  before 
an  opportunity  is  given  the  people  to  make  their  selec- 
tion." This  is  conceded.  Nevertheless,  it  happens  some- 
times that  the  'best  laid  plans  of  these  men  "gang  aft 
agley."  When  they  do  then  the  politicians  disagree.  This 
is  the  time  for  the  preacher  to  use  his  influence  for  the 

136 


election  of  the  cleanest  men  in  the  field,  or  with  the  help 
of  others  put  them  in  the  field.  The  bane  of  American 
politics  lies  in  the  fact  that  too  often  the  citizens  of  the 
highest  repute  stay  away  from  the  primary  and  the  cau- 
cus. Here  is  the  fountain  head.  It  is  here  that  direction  is 
needed.  The  preacher  should  then  be  there  to  give  it,  if 
he  can  be  with  propriety  and  without  loss  of  dignity  or 
personal  independence.  The  reason  for  this  last  remark 
will  be  obvious  later  on. 

If  it  is  not  always  compatible  for  him  to  be  present  at 
the  primary  he  should  at  least  be  prepared  in  a  manly  way 
to  exercise  the  elective  franchise.  There  will  come  times 
when  he  will  feel  that  he  may  reasonably  be  excused  from 
so  doing.  Times  when  there  will  be  a  multiplicity  of  un- 
desirable candidates,  unsatisfactory  platforms  and  per- 
plexing issues.  Perhaps  not  one  of  these,  as  a  whole,  will 
be- to  his  liking.  What  shall  he  do?  To  vote  may  not 
exactly  please  him,  not  to  vote  would  be  the  easiest  way 
out  of  the  dilemma.  This  is  what  some  good  Christian 
men  do.  They  are  the  stay-aways  who  frequently  permit 
the  worst  elements  in  society  to  prevail.  It  would  seem 
better  to  vote  for  the  best  in  the  batch,  and  thus  put  one's 
approval  on  them,  rather  than  not  to  vote  at  all.  But  in 
following  this  advice  do  not  confine  yourself  necessarily 
to  party  candidates  or  principles.  Rather  take  the  cream 
and  leave  the  skimmed  milk  to  those  who  prefer  it  be- 
cause served  up  by  party  caterers.  To  be  an  independent 
voter  will  frequently  result  in  occupying  a  far  more  su- 
perior position  than  that  of  a  party  man.  One  will  then 
be  at  liberty  to  consistently  repudiate  the  wrong  and  help 
forward  the  right  in  whatever  party  found.  He  will  rise 
above  partizanship,  disregard  the  beck  of  party  managers 
and  be  himself  a  leader  and  an  example  here  as  elsewhere. 

Thus  far  the  minister  may  have  done  no  more  to 
further  the  interests  of  any  political  candidate,  party  or 
platform,  than  any  other  good  and  loyal  citizen  has  done 

137 


or  should  do.  Neither  has  he  superceded  his  prerogatives 
as  a  citizen.  Now  arises  the  question :  ''Shall  he  preach 
politics  in  the  pulpit?"  Our  answer  is  that  he  may  and 
should  occasionally  preach  what  is  in  its  philological 
sense  a  political  sermon.  But  such  a  sermon,  in  its  com- 
mon and  conventional  meaning,  seldom  if  ever.  It  is  pos- 
sible that  once  in  a  year,  or  a  quadrennium,  a  politico- 
moral  issue  may  come  to  the  front  which  is  of  such  mag- 
nitude as  to  call  for  specific  comments  from  the  pulpit. 
Even  then  its  utterances  must  not  be  of  a  partisan  charac- 
ter. Dr.  Broadus  says :  "Political  preaching  has  long 
been  a  subject  of  vehement  discussion  in  America  and 
presents  questions  of  great  importance.  Government  here 
does  not  interfere  with  religious  sects  to  support  some 
and  to  prosecute  others,  and  we  have  in  this  respect  no 
occasion  to  discuss  governmental  affairs.  Still,  political 
measures  often  involve,  and  are  sometimes  almost  identi- 
cal with  great  questions  of  right  and  wrong.  The  notion 
that  political  decisions  are  to  be  regularly  made  on 
grounds  of  mere  expediency  is  dishonoring  to  the  religion 
which  many  of  us  profess,  and  would  ultimately  ruin  any 
nation.  That  truly  pious  men  shall  carry  their  religion 
into  politics,  shall  keep  religious  principles  uppermost  in 
all  political  questions  which  have  a  moral  character,  is  an 
unquestionable  and  solemn  duty.  Of  course  it  is  right 
that  the  preacher  should  urge  them  to  do  so,  and  should 
urge  it  with  special  earnestness  in  times  of  great  political 
excitement,  when  good  men  are  often  carried  away." 

Nevertheless,  even  at  such  times,  one  must  not  be  a 
political  partisan,  neither  must  his  pulpit  discourse  be 
such  as  that  it  can  be  construed  into  an  harangue  for 
some  particular  party.  This  should  be  obvious  on  the 
ground  that  if  one  preacher  has  a  right  to  present  the 
claims  of  his  political  party  another,  of  a  different  stripe 
and  name,  has  an  equal  right  to  present  his.  The  line 
must  be  drawn  somewhere,  and  it  should  be  one  which 

138 


excludes  all.  As  to  preaching  politics  in  the  sense  of  ad- 
vocating the  gist  principle  espoused  'by  a  party,  is  ordi- 
narily proper,  if  the  gist  principle  and  not  the  party  is 
kept  to  the  fore,  and  if  the  modus  operandi  is  left  mostly 
to  others.  This  the  most  judicious  preachers  did  in  the 
settlement  of  the  slavery  question.  They  urged  the  liber- 
ation of  the  blacks  on  the  grounds  of  humanity,  equality 
and  the  golden  rule.  That  is  what  the  preachers  should 
do  in  the  settlement  of  the  liquor  question ;  that  is,  so  far 
as  their  preaching  is  concerned.  They  should  advocate 
the  abolition  of  this  infernal  traffic  by  shovv^ing  that  it  is 
the  breeder  of  crime,  a  corrupter  of  morals,  a  foe  to  the 
home,  inimicable  to  the  church,  and  a  blot  on  the  fair 
escutcheon  of  the  State ;  that  it  deserves  no  quarters,  and 
that  all  men  who  seek  its  abridgement  or  its  extermina- 
tion deserve  not  only  the  moral  but  the  electoral  support 
of  all  who  love  their  fellowmen,  their  country  and  their 
God.  Preachers  may  and  should  go  further  in  that  they 
ought  to  preach  against  the  evils  of  the  license  system, 
and  advocate  "No  License''  movements,  Anti-Saloon 
Leagues,  Temperance  Guilds,  or  anything  else  which  will 
lessen  or  destroy  this  monster  evil  in  our  land. 

Some  presidential  campaigns  play  havoc  with  the 
preachers.  The  wily  politicians  seek  to  inveigle  them  and 
make  them  special  pleaders  in  their  pulpits,  according  to 
their  predilections  and  sectional  environment,  in  favor  of 
some  phase  of  the  currency,  revenue  or  tariff  question. 
Many  of  them  are  entrapped  and  betrayed  into  giving  ut- 
terance to  the  most  unseemly  partisan  statements  in  the 
place  from  which  should  be  disseminated  the  doctrines  of 
the  Holy  Scriptures.  Those  who  yield  to  the  pressure  of 
influence  from  without  are  regarded,  by  church-goers  in 
general,  as  desecrating  their  pulpits  and  prostituting  their 
God-given  opportunities  to  the  cause  of  filthy  lucre  and 
the  buying  and  selling  (not  of  doves)  but  of  paltry  ware. 

Do  not  understand  me,  however,  as  meaning  that 

139 


there  are  no  moral  issues  in  a  presidential  campaign  when 
the  rallying  cry  is  ''silver  and  gold,"  or  "territorial  expan- 
sion," and  others  of  a  like  nature.  There  are  and  these 
are  frequently  great  and  vital  issues  to  the  masses.  The 
way  for  ministers  to  get  at  them,  however,  is  not  by  men- 
tioning them  under  the  conventional  appellation  of  "silver 
and  gold,"  "expansion"  and  "imperialism,"  but  to  dis- 
cover whether  any  such  radical  changes  as  are  proposed 
will  work  an  injustice  to  any  man  or  nation.  If  so,  the 
principle  of  right  should  be  maintained  and  espoused  by 
divines.  I  would  not  say  in  their  pulpits,  for  it  would 
seem  to  some  Christian  people  to  be  out  of  place  there. 
It  would  be  better  to  take  up  all  the  politico-moral  ques- 
tions in  the  lecture  room  or  lyceum  hall.  As  to  whether 
ministers  should  make  lecture  tours  in  behalf  of  any  poli- 
tical party — I  think  not.  Let  the  preachers  take  to  the 
pulpit  and  the  politicians  to  the  stump.  The  work  of  one 
is  to  save  men,  of  the  other  to  preserve  the  State.  The 
latter  the  preachers  can  most  efYectually  assist  the  poli- 
ticians in  doing  by  saving  the  individuals,  who  in  the  end 
make  the  State. 

Never  so  far  forget  yourself  as  to  take  a  vote  by  any 
method  in  any  of  your  distinctively  church  meetings  on 
municipal  or  national  affairs.  It  is  grossly  inconsistent 
with  the  ministerial  function,  and  glaringly  out  of  place, 
for  a  pastor  at  a  public  Sabbath  service  in  the  church  of 
God  to  ask  all  present  who  favor  the  election  of  a  speci- 
fied person  to  a  political  office,  or  the  policy  of  a  mayor 
against  an  alderman,  a  fire,  water,  school,  police  board, 
or  vice  versa,  to  stand  and  be  counted.  If  you  may  not 
do  this  yourself  under  these  circumstances  without  vio- 
lating the  proprieties,  neither  should  you  permit  it  to  be 
done  by  another.  It  has  sometimes  been  proposed  by 
leaders  of  Young  People's  meetings,  and  chairmen  of 
Men's  Church  Guilds  to  do  so.  When  for  example,  the 
"gold  and  silver"  standards,  tariff  and  free  trade,  distinc- 

140 


lively  prohibitory  and  high  license  nieasures,  colonial  ex- 
pansion have  been  the  issues,  an  open  expression  has 
sometimes  been  called  for  in  church  meetings  on  these 
questions.  When  this  has  been  done  it  has  usually  re- 
sulted in  the  sowing  of  discord,  and  in  some  instances  the 
rupture  of  the  church.  Where  these  baneful  effects  have 
not  immediately  followed,  much  damage  has  been  done 
by  secularizing  the  House  of  God,  in  turning  it  for  the 
time  into  a  polling  booth  and  by  making  it  the  object  of 
well-merited  censure  from  all  sides  and  by  members  of  all 
political  parties. 

When  we  come  as  men  of  God  to  enter  the  realms 
of  sociology  and  moral  reforms,  we  shall  find  ourselves 
more  at  home,  our  duties  more  in  harmony  with  our  call- 
ing, and  withal  more  congenial.  Preachers  hesitate  at 
times  to  take  an  advanced  position  in  political  affairs. 
First,  because  they  desire  to  respect  the  political  aiBiia- 
tion  of  the  members  of  their  churches,  and  secondly,  be- 
cause they  do  not  wish  to  be  regarded  as  dabbling  in  poli- 
tics. Such  words  have  a  very  unsavory  and  ominous 
sound  to  themselves  and  others.  It  is  vastly  different 
when  they  enter  the  arena  as  champions  of  sobriety,  per- 
sonal purity,  Sabbath  observance,  or  as  advocates  of  in- 
ebriate asylums,  Magdaline  homes  and  charity  hospitals. 
They  feel  now  that  they  are  on  firmer  ground  and  on  their 
own  ground  for  that  matter,  and  can  in  their  own  right 
advance  to  the  front.  Here  they  are  leaders  and  are  so 
recognized.  It  therefore  follows  that  in  all  reforms  for 
the  betterment  of  the  individual,  community,  or  State,  the 
preacher  should  at  least  lend  a  helping  hand.  The  allega- 
tion has  been  made  by  some  reformers  of  the  radical  type 
that  some  of  the  reforms  so  much  in  demand  are  delayed 
by  the  apathy  or  opposition  of  the  clergy.  Its  utterance 
is  its  own  refutation.  History  unmistakably  demonstrates 
that  they  have  brought  about  more  humane  customs, 
more  amelioratory  measures,  and  the  establishment  of 

141 


more  institutions  for  the  housing  of  the  poor,  tlie  naked 
and  the  sick,  than  any  other  body  of  men.  What  I  need 
to  lay  stress  upon  is,  that  if,  as  minisers  of  the  Gospel  we 
desire  to  be  leaders  of  the  people,  we  must  put  our  hand 
to  every  good  work.  If  pertinent  and  desirable  take  the 
initiative,  if  otherwise  give  our  co-operation. 

This  may  be  the  place  for  me  to  say  that  it  is  seldom 
wise  for  preachers  to  go  the  whole  length  of  certain  pro- 
posed reforms  with  some  of  their  most  rabid  advocates. 
If  they  do  they  will  not  be  trusted  by  the  people.  These 
men  usually  only  see  the  evil  to  be  eradicated,  or  the  boon 
sought.  Forgetful  of  all  else,  they  frequently  strike  right 
and  left,  and  in  doing  so  work  injustice  to  many  in  order 
to  obtain  their  end.  They  unchurch  brethren  of  their 
own  household  of  faith,  and  unfrock  the  clergy  of  their 
own  and  other  religious  denominations.  This  simply  be- 
cause these  persons  decline  to  conform  to  their  peculiar 
methods  or  shout  their  battle  cry. 

By  reason  of  his  official  position  the  man  of  God  will 
find  himself  where  he  may  become  like  his  Master,  a 
peacemaker.  Differences  arise  between  employers  and 
employes.  Strikes  follow.  In  his  church  are  the  rich  and 
the  poor.  Capital  and  labor  are  perhaps  both  largely  rep- 
resented there.  To  remain  silent  under  such  circum- 
stances is  the  highest  prudence.  At  other  times  to  speak 
out  with  no  uncertain  sound  is  his  imperative  duty.  What 
shall  he  say  and  what  shall  he  do?  This  is  not  always 
clear.  It  is  always  safe,  however,  to  seek  to  be  a  medi- 
ator. To  stand  up  valiantly  for  the  oppressed  of  his  peo- 
ple, as  did  Moses.  To  advise  moderation  and  toleration. 
But,  mark  you,  he  must  know  no  masses,  no  classes,  no 
high,  no  low,  no  rich,  or  poor,  as  such  among  his  people. 
As  the  Lord  is  the  maker  of  them  all,  so  he  must  be  a 
conciliator  and  a  pastor  to  all.  He  must  not  alienate 
from  himself  or  the  church  either  party.  It  would  be  well 
for  the  clergy  of  the  Protestant  churches  to  seek  to  exer- 

142 


cise  in  labor  strikes  equal  powers  of  melioration  and  arbi- 
tration as  those  we  see  wielded  by  prelates  of  the  Catholic 
church.  It  may  be  that  this  cannot  come  to  pass  in  view 
of  the  different  degrees  of  authority  exercised  by  the 
clergy  therein.  If  not,  let  us  do  what  we  can  to  further 
prosperity  and  harmony  among  all  classes.  That  there  is 
constant  need  that  this  should  be  done  is  patent  from  the 
continued  discontent  among  the  toilers  and  the  combina- 
tions among  the  capitalists.  The  country  is  kept  in  a 
state  of  constant  alarm  on  account  of  the  strikes  of  coal 
miners,  motor  men,  and  others.  Hence,  ministers  should 
be  as  wise  as  serpents  and  as  harmless  as  doves^  in  their 
dealings  with  all  factions.  Wave,  then,  the  olive  branch 
of  peace^  and  not  the  red  flag  of  discord  from  your  posi- 
tions of  influence  and  power. 

When  war  arises  the  preacher  finds  himself  suddenly 
confronted  with  new  and  strange  duties.  By  calling  he  is 
a  man  of  peace;  by  birth  a  citizen;  by  love  a  patriot. 
These  three  relations  call  for  the  performance  of  duties 
that  are  somewhat  conflicting.  Shall  he  pray  publicly  for 
success  to  attend  the  arms  of  one  host  in  the  combat? 
Shall  he  speak  on  the  conflict?  Shall  he  exhort  men  to 
leave  the  plough,  the  forge,  the  marts  of  trade^  and  pro- 
fessional pursuits,  and  march  to  war?  Shall  he  shoulder 
a  musket  and  go  himself?  These  queries  will  arise  in  his 
mind,  and  be  forced  upon  his  attention  by  the  pressure  of 
the  hour.  It  may  seem  a  little  grotesque^  but  yet  it  is  true, 
notwithstanding,  that  some  of  the  most  religious  men 
have  been  warriors  and  some  of  the  most  renowned  of 
these  have  been  fighting  parsons.  In  the  War  of  the 
Revolution^  and  the  Rebellion^  some  of  the  most  impor- 
tunate praying,  the  most  recruiting  preaching,  and  the 
hardest  fighting  were  done  by  preachers.  And  during 
our  sharp,  brief  struggle  with  Spain — which  so  happily 
terminated  for  us  as  a  nation,  and  the  oppressed  people 
in  whose  behalf  we  entered  it — the  ministers  of  all  the 

143 


churches  were  among  the  most  outspoken  against  Span- 
ish tyranny  and  cruelty,  among  the  foremost  to  respond  to 
their  country's  call,  helping  to  create  that  sentiment 
which  preferred  a  recourse  to  arms  in  behalf  of  the  lowly 
and  the  helpless,  rather  than  a  state  of  masterly  inactivity 
and  criminal  indifference.  They  promptly  and  loyally 
and  patriotically  supported  the  President  in  the  discharge 
of  the  many  arduous  duties  which  the  war  imposed  upon 
him.  They  were  not  slow  in  recognizing  the  propriety 
and  equity  of  holding  for  commerce,  education  and  evan- 
gelization those  gems  of  the  sea,  which,  'by  the  fortunes 
of  war  and  the  decree  of  the  God  of  battles,  had  come  into 
our  possession  and  which  sued  for  our  protection.  The 
policy  of  relegating  these  people  back  again  to  ignorance, 
barbarism,  and  superstition  of  the  dark  ages,  instead  of 
giving  them  the  light  and  liberty,  the  civilization  and 
Christianization  of  the  closing  decade  of  the  glorious 
nineteenth  century,  found  few  advocates  among  them. 
Hence,  they  were  desirous,  nay,  urgent,  that  the  flag 
which  floats  over  this  land  of  the  free  should  likewise 
float  over  those  islands  of  the  sea,  and  that  the  inhabitants 
thereof  should  come  out  from  the  rule  of  an  effete  and 
dying  dynasty,  and  come  under  the  more  mild,  humane, 
and  beneficient  sway  of  a  civilized  and  Christian  govern- 
ment. 

Should  a  similar  crisis  arise,  or  a  foreign  force  in- 
vade our  shores,  there  would  be  no  hesitancy  on  their 
part  to  do  what  duty  demanded.  Nevertheless,  it  is  their 
special  and  their  benign  province  to  foster  ''peace  on 
earth,  good  will  to  men,"  and  to  pray  for  the  time  to 
speedily  come  "when  men  shall  beat  their  swords  into 
plough  shares,  and  their  spears  into  pruning  hooks,  when 
nation  shall  not  lift  up  sword  against  nation,  neither  shall 
they  learn  war  any  more."  Then  war  drums  shall  throb 
no  longer,  and  battle  flags  be  furled, 
*Tn  the  Parliament  of  man,  the  federation  of  the  world." 

144 


CHAPTER  VIII. 


HEALTH,   EXERCISE  AND   RECREATION. 


A  "father  in  the  church"  in  his  cogitations  once  said: 
"Courage,  my  soul,  and  let  us  defy  the  weakness  of  the 
body.''  Too  many  of  his  successors  in  the  sacred  office 
have  been  possessed  of  a  similar  thought,  even  though 
they  may  never  have  given  it  utterance.  To  think  it  is 
bad  enough,  to  conform  to  it  is  worse.  The  body  is  not 
to  be  defied.  It  has  its  rights  and  frequently  asserts  them 
much  to  our  discomfort.  The  will  in  its  majesty  and  the 
soul  in  its  grandeur  may  seek  to  dominate  it,  and  may  do 
so  for  a  time.  Alas,  it  is  only  for  a  time !  Their  triumph 
soon  comes  to  an  end ;  for  man  is  largely  made  of  matter, 
and  this  calls  for  constant  care  and  attention. 

Good  health  is  the  elixir  of  life.  It  is  the  harbinger 
of  success  in  almost  every  vocation.  The  majority  of 
men  who  have  accomplished  the  most  for  themselves  and 
the  world  have  had  a  modicum  of  it.  Not  that  they  have 
always  been  brimful  of  animal  vivacity  and  vitality.  Nor 
have  they  been  uniformly  among  the  giants  physically, 
nor  the  athletes  muscularly.  Only  perhaps  that  their  gen- 
eral health  has  been  firm.  While  they  have  sought  after 
knowledge,  wealth,  and  position,  they  have  not  forgotten 
that  much  depended  as  to  the  attainment  of  these  on  their 
physical  energy,  their  staying  bodily  properties,  and  their 
powers  of  application.  Consequently  they  have  sought  to 
conserve  their  strength  at  every  point. 

"It  must  be  admitted  that,  in  order  to  secure  the  full 
working  power  of  the  mind,  and  to  maintain  it  in  its 
healthy  action,  the  bodily  organs  must  receive  their  due 

145 


share  of  attention.  Man  must  live  in  accordance  with  na- 
ture and  conformably  with  the  laws  under  which  his  body 
has  been  designed  and  framed,  otherwise  he  will  suffer 
the  inevitable  penalty  of  pain  and  disease.  For  the  law  of 
the  body  is  no  more  to  be  at  defiance  than  the  law  of 
gravitation.  It  is  not  necessary  that  one  should  be  con- 
stantly thinking  of  how  this  or  that  function  is  being  per- 
formed. Self-consciousness  of  this  sort  amounts  to  a  dis- 
ease. But,  in  order  to  live  according  to  nature,  some  rea- 
sonable knowledge  of  the  laws  of  life  seems  to  be  neces- 
sary in  every  complete  system  of  education,  for  our  daily 
happiness  as  well  as  our  mental  vigor  entirely  depend 
upon  the  healthy  condition  of  the  bodily  frame,  which  the 
soul  inhabits  and  through  which  the  mind  works  and 
creates." 

To  none  is  the  blessing  of  good  health  of  more  im- 
portance than  to  ministers  of  the  gospel.  The  ancients 
were  right  in  seeking  a  sound  body  as  a  dwelling  place  for 
a  sound  mind.  In  our  preparatory  training,  and  in  our 
post  school  discipline,  we  should  aim  at  nothing  short  of 
its  attainment.  Some  of  us  start  in  the  race  handicapped 
in  this  matter,  we  have  then  the  greater  incentive  to  fos- 
ter health  and  husband  strength.  A  complementary  dic- 
tum of  St.  Paul's  "Epccke  Seauton' — "take  heed  to  thy- 
self"— is  Solon's  ''Gnothe  Scauton' — ''know  thyself." 
Take  a  comprehensive  view  of  the  body  and  its  vital  or- 
gans. Remember  that  to  do  the  work  demanded  it  must 
be  kept  in  the  best  condition  possible.  That  it  is  merely 
a  fine  piece  of  mechanism.  Its  every  part  duly  and  beau- 
tifully adjusted  to  every  other  part.  That  it  is  composed 
of  flesh  and  blood,  nerve  and  tissue,  brain  and  brawn. 
Upon  the  healthfulness  of  these  severally  depends  the 
health  of  the  body  as  a  solidarity. 

Too  much  stress  cannot  be  laid  upon  the  desirability 
of  retaining  the  organs  of  the  human  body  in  a  state  of 
normal  activity  and  vigor.    On  these  are  conditioned  use- 

146 


fulness,  happiness,  and  progressiveness  in  every  walk  of 
life.  It  is  a  misfortune  that  so  many  men  are  prema- 
turely disqualified  for  mental  labor  occasioned  by  some 
physical  ailment.  The  sequel  is  a  lack  of  harmony  and  a 
derangement  of  the  functions  of  the  body.  They  perform 
their  toil  under  constraint  and  pain,  if  at  all.  The  product 
of  their  labor  is  neither  the  best  in  quahty  nor  the  most 
in  quantity.  In  short,  their  general  usefulness  is  greatly 
curtailed  and  hindered  by  their  impaired  condition.  As  to 
one's  happiness,  no  less  an  authority  than  Sidney  Smith 
puts  it  moderately  when  he  affirms  that  ''it  is  not  impossi- 
ble without  health,  but  it  is  very  difficult  of  attainment." 
By  "health"  he  here  means  not  an  absence  of  dangerous 
complaints — for  all  of  us  cannot  always  ward  them  off — 
but  that  the  body  should  be  kept  in  perfect  tune,  as  vig- 
orous and  as  robust  as  its  constitution  and  antecedents 
will  warrant.  It  is  said  of  Chancellor  Thurlow  that  he 
''rushed  like  Achilles  into  the  field,  and  dealt  destruction 
around  him,  more  by  the  strength  of  his  arm,  the  deep 
tones  of  his  voice  and  the  lightning  of  his  eye,  than  by 
any  peculiarity  of  genius."  And  the  biographer  of  the 
Rev.  John  Angell  James  tells  us  that  when  that  gentle- 
man had  completed  his  education  "he  was  remarkable  for 
nothing  but  impetuosity,  breadth  of  chest,  and  such 
strongly  developed  tendencies  as  to  warrant  this  blunt 
summary  of  his  character,  'the  thick-headed  fool  was  fit 
for  nothing  but  fighting.'  "  Notwithstanding,  he  proved 
the  contrary  and  became  a  great  preacher.  Those  bodily 
qualities  which  would  have  made  him  a  much  dreaded 
antagonist  in  the  wrestler's  ring,  helped,  to  a  marvelous 
degree,  to  make  him  a  tremendous  power  in  the  pulpit. 
The  same  is  true  of  the  prelates  of  to-day.  Without  citing 
individual  instances,  it  is  evident  that  size  and  avoirdu- 
pois are  among  the  co-efficients  of  the  most  acceptable 
service  in  the  ministry  of  the  present  age. 

These  facts  having  been  noticed  have  given  rise  to 

147 


that  peculiar  and  perhaps,  in  a  strictly  philological  and 
theological  sense,  contradictory  phrase,  "muscular  Chris- 
tianity." Charles  Kingsley  declared  ''that  this  expression 
had  but  two  positive  meanings,  one  of  which  was  useless 
and  irreverent,  and  the  other  untrue  and  immoral."  As 
to  the  time  concerning  which  he  made  this  comment  he 
was  doubtless  correct.  The  religion  and  practices  of  the 
early  Christians  were  passive  and  feminine ;  while  the 
profession  of  a  high  physical  organization  never  has  and 
never  will,  in  the  light  of  the  ten  commandments,  absolve 
a  man  from  the  practice  of  moral  virtues.  But  a  new  in- 
terpretation of  this  phrase  has  been  given  since  Kings- 
ley's  time.  It  has  come  to  mean  that  there  is  no  piety 
necessarily  connected  with  a  puny  body,  or  a  face  sickled 
o'er  with  the  pale  cast  of  thoug^ht.  Neither  does  sanctity 
as  a  matter  of  course  consist  in  a  cadaverous  counte- 
nance simply  because  it  happens  to  be  the  visage  of  a  man 
who  wears  a  black  coat  and  a  white  cravat  and  stands 
once  a  week  in  a  pulpit  dispensing  the  Bread  of  Life.  No, 
if  possible,  let  these  marks  be  the  exception  and  not  the 
rule.  That  steady  confinement  and  sedentary  habits  tend 
to  produce  them  is  apparent ;  the  more  need  then  of  con- 
stantly following  counter-practices  which  will  produce 
more  healthful  results.  In  this  commonly  accepted  sense 
it  is  our  hope  that  muscular  Christianity  has  come  to  stay, 
and  that  the  thorough  development  of  the  body  and  the 
maintenance  of  the  best  condition  of  health  will  obtain 
a  place  in  the  college  curriculum  and  in  our  private  re- 
gime. 

Nerve  and  brawn  should  be  developed  and  conserved 
side  by  side.  They  are  not  strictly  speaking  equivalent 
counterparts  in  brain  workers,  they  are  co-relatives  and 
co-dependents.  It  may  be  possible  for  such  men  to  have 
too  much  muscle  or  too  little  nerve  force.  Either  in  ex- 
cess is  a  disadvantage  rather  than  an  advantage.  It  will 
be  seen  at  a  glance  that  a  preacher  does  not  require  as 

148 


much  brawn  as  a  farmer  or  a  blacksmith  in  order  to  per- 
form his  work  well.  He  does  need  sufficient,  however,  to 
prevent  much  waste  and  loss  of  nerve  energy.  Enough 
to  enable  him  to  recruit  rapidly  after  excessive  mental  la- 
bor. Unless  the  body  is  kept  in  constant  repair,  the 
brain,  like  a  two-edged  sword,  will  quickly  wear  out  its 
scabbard  body.  The  nerves  are  continuously  being 
strung  and  unstrung.  If  man  is  a  nervous  machine  gov- 
erned by  a  temperament,  as  Esquirol  affirms,  then  its  ten- 
sion should  be  wrought  with  as  much  care  as  the  musi- 
cian makes  taut  the  strings  of  the  most  delicate  instru- 
ment. More  men  break  down  nervously  than  physically 
in  the  ministry.  Here  is  where  the  strain  comes.  Hence, 
here  is  where  reserve  force  should  be  stored.  That  man 
is  most  fearfully  and  wonderfully  made  is  shown  in  every 
part  and  function  of  body  and  soul.  In  none  ^o  strikingly 
as  in  his  nervous  system.  Let  this  become  disarranged 
and  the  whole  man  is  like  a  machine  out  of  gear. 

Moreover,  the  nerves  are  greatly  affected  by  emo- 
tion. By  a  joyous  and  happy  mood,  nervous  action  is  in- 
creased, the  vital  organs  are  stimulated  to  do  their  work 
well  and  a  glow  of  health  pervades  the  whole  body.  Grief 
diminishes  nervous  action.  Both  these  forces  are  present 
and  have  to  be  frequently  confronted  in  the  ministerial 
vocation.  His  religion  furnishes  him  the  one,  and  his 
mingling  with  the  poor,  the  sick  and  the  disconsolate  the 
other.  If  the  joy  of  the  Lord  stir  the  emotions  more 
largely  and  continuously  than  the  sorrows  of  man,  then 
the  benefit  shall  accrue  to  the  heart  and  the  nerves  alike. 
As  the  nerves  control  all  the  movements  of  the  body,  both 
conscious  and  unconscious,  and  these  affect  its  nourish- 
ment, we  need  to  take  the  greatest  care  to  keep  them 
healthy,  and  especially  to  avoid  all  causes  likely  to  injure 
them.  Let  the  laws  of  digestion  be  observed.  Avoid 
breathing  foul  air.  Give  the  brain  some  thinking  to  do 
daily.    Take  healthful  exercise.    When  weary  give  brain 

149 


and  nerves  rest.  Do  the  hardest  studying  and  closest 
thinking  when  they  are  the  most  vigorous.  This  is  usually 
in  the  morning  hours.  Take  nutritious  food  and  an  abun- 
dance of  sleep. 

A  decimated  body  and  atrophied  nerves  in  brain 
workers  are  frequently  due  to  two  causes.  Both  of  these 
are  common  and  would  need  no  specification  here  were 
it  not  that  their  very  commonness  has  led  many  to  regard 
them  as  trivial  and  of  little  significance.  The  first  is  neg- 
lect. One's  general  health  may  be  and  oftentimes  is  for- 
gotten under  the  exhilerating  and  exciting  glow  accom- 
panying brain  work.  Or  when  not  forgotten,  it  may  be 
regarded  as  equal  to,  or  more  than  equal,  to  any  strain 
which  may  be  put  upon  it.  Which  of  the  two,  neglect  or 
over-estimation  of  health,  is  the  more  prevalent,  or  the 
more  to  be  deplored,  is  difficult  to  decide.  That  they  both 
lead  to  the  same  end  if  continued  is  sadly  and  invariably 
true.  Brain  excitement  re-acts  upon  the  nerves,  the  stom- 
ach, the  heart,  the  liver,  and  upon  the  entire  framework 
of  the  human  system.  Its  effect  upon  it  is  exhausting  in 
proportion  to  its  intensity  and  duration.  Notwithstand- 
ing, the  strain  is  often  continued,  change^  rest  and  exer- 
cise are  not  thought  of,  until  the  body  has  become  im- 
paired. A  little  attention  and  fore-thought  here^  with  a 
determination  not  to  neglect  the  body,  would  save  many 
men  from  becoming  physically  weak  while  they  are  seek- 
ing to  become  mentally  strong. 

Another  prolific  cause  of  general  debility  is  due  to 
over  'brain  work  and  to  a  too  constant  application  of  the 
mind.  There  are  instances  on  record  of  men  who  have 
studied  from  ten  to  sixteen  hours  daily.  Few  of  these 
have  ever  amounted  to  much  corporally.  Neither  have 
they  been  examples  of  longevity.  Such  men  as  Summer- 
field  and  Robertson,  the  distinguished  divine  of  Brighton, 
England,  may  serve  as  examples  of  an  innumerable  com- 
pany.   The  Rev.  John  vSummerfield,  never  of  a  very  rug- 

160 


ged  or  robust  constitution,  began  his  marvelous  career 
amid  great  promise.    Churches  in  the  principal  cities  of 
this  and  other  countries  were  not  capacious  enough  to 
accommodate  the  multitudes  which  thronged  to  his  minis- 
try.    But  his  zeal  and  labor  were  so  excessive  that  his 
brilliant  course  terminated  within  a  few  years  of  its  in- 
auguration.    The  Rev.  F.  W.  Robertson  furnishes  an- 
other lamentable  instance  of  an   injudicious   and   over- 
worked divine.     Nervous  in  temperament,  supersensitive 
to  public  opinion,  too  introspective  and  self-conscious  by 
nature.    By  turns  he  studied,  preached  and  lectured.    His 
preaching  being  largely  extemporaneous,  was  followed 
by  that  mental  after-glow  which  is  usual  to  such  mental 
operations.     After  seeking  medical  advise  and  rest  by 
travel,  he  continued  to  work  on  as  sedulously  as  ever.  The 
result  was  brain  fever  and  paralysis,  of  which  he  died 
in  his  thirty-seventh  year.     Had  Robertson  given  more 
thought  to  his  fcody  and  its  crying  demands  he  would 
doubtless  have  come  to  his  grave  "like  as  a  shock  of  corn 
cometh  in  his  season." 

The  lives,  yea,  the  deaths,  too,  of  these  men  should 
remind  us  that  if  we  overwork  we  must  pay  for  it.  We 
are  no  different  from  other  men  physiologically.  Our 
calling  will  not  shield  us  if  we  infract  nature's  laws.  We 
reckon  on  this  too  much.  To  do  so,  however,  is  super- 
stition. Few  of  us  recognize  that  this  is  so,  until  the  dull 
pain  in  the  head,  and  the  exhausted  feeling  in  the  chest 
remind  us  that  it  is  time  to  call  a  halt.  To  heed  these 
admonitions  is  life,  to  ignore  them  is  death. 

The  most  prevalent  evils  consequent  upon  the  neg- 
lect of  health  laws  and  over  'brain  work  are  those  com- 
mon pests  of  all  literary  toilers  known  in  the  "Materia 
Medica"  as  dyspepsia,  insomnia  and  nervous  prostration. 
It  will  be  unnecessary  for  me  to  describe  them.  Like 
other  ills,  to  which  flesh  is  heir,  they  have  to  be  felt  and 
experienced  to  be  fully  understood.     Blessed  is  the  man 


161 


who  is  ignorant  of  their  gnawings  and  their  stabs.  Preach- 
ers are  among  the  most  easy  victims  of  these  maladies. 
The  first  often  lays  its  hand  upon  them  in  the  form  of 
kindly  hospitality.  Their  friends  load  them  with  goodies 
and  fete  them  with  dainties.  The  temptation  proves  too 
strong  for  many.  They  indulge  to  their  fill,  only  to  find 
themselves  suffering  a  few  hours  afterwards  from  a  severe 
attack  of  indigestion.  If  they  are  prudent,  ever  after- 
wards they  will  heed  the  admonition  of  Solomon :  "When 
thou  sittest  down  to  eat  with  a  ruler,  consider  diligently 
what  is  before  thee.  And  put  a  knife  to  thy  throat,  if  thou 
be  a  man  given  to  appetite.  Be  not  desirous  of  his  dain- 
ties, for  they  are  deceitful  meat."  If  imprudent  they  pass 
on  and  are  punished.  Indigestion  gives  place  to  dyspep- 
sia, which  in  its  most  virulent  attacks  even  curdles  the 
milk  of  human  kindness  and  sours  the  gospel  leaven. 

Insomnia  is  superinduced  not  alone  by  excessive 
mental  toil,  but  by  pursuing  such  toil  late  into  the  night. 
The  great  Erasmus  of  Greek  Testament  fame  gave  this 
advice :  "Never  work  at  night,  it  dulls  the  brain  and  hurts 
the  health."  He  was  a  prodigious  toiler,  as  is  clearly 
evinced  in  the  history  of  "Erasmus  and  His  Times,"  and 
consequently  was  thoroughly  qualified  to  give  it.  As  we 
have  before  said — the  morning  is  the  proper  time  for  lit- 
erary work.  The  brain  then  has  opportunity,  like  over- 
heated machinery,  to  cool  off  gradually.  It  will  be  found 
well  nigh  impossible  to  distuiib  it  in  pottering  with  liter- 
ature, or  wrestling  with  problems,  or  cogitating  for  com- 
position, just  before  retiring,  and  then  fall  into  a  sound 
sleep.  This  you  will  soon  learn  cannot  be  done.  It  will 
go  on  grinding  when  you  have  ceased  to  put  grain  into 
the  hopper  by  sheer  force  of  momentum.  Here  is  where 
the  danger  comes,  for  the  fret  and  the  friction  now  wear 
the  delicate  machinery  itself. 

Dyspepsia  and  insomnia  are  the  sure  forerunners  of 
nervous  prostration.     They  usually  appear  in  the  order 

152 


named.  They  constitute  a  series,  the  last  being  immeas- 
urably worse  than  the  first.  Physical  wrecks  shock  our 
sensibilities  and  stir  our  sympathies.  Nervous  and  men- 
tal wrecks  are  still  more  lamentable.  Such  sights  are 
enough  to  stir  the  pity  of  the  angels.  If  brain  workers 
will  eat  and  drink  inordinately,  if  they  will  at  the  same 
time  force  the  brain  to  overwork,  then  the  inevitable  con- 
sequence will  be  dyspepsia,  melancholia  and  sleeplessness. 
Further  on  it  will  be  proper  to  show  how  to  restore 
oneself  when  these  ailments  have  become  deep-seated 
and  chronic.  At  this  point  attention  is  simply  called  to 
some  of  the  preventatives.  These  have  always  (been  found 
more  pleasant  and  less  expensive  than  remedies  and  re- 
storatives, and  when  taken  in  time  have  warded  off  the 
attacks  of  these  foes.  But  not  all  literary  men  are  sickly, 
not  all  are  dyspeptics,  and  not  all  are  poor  sleepers  and 
poor  eaters.  The  causes  are  sometimes  constitutional. 
More  frequently  they  are  the  result  of  nonobservance  of 
natural  laws.  After  many  years  of  special  reading  and 
study  on  the  subject  I  am  convinced  that  the  beginning 
of  impaired  health  is  in  unnatural  and  meager  breathing 
during  the  hours  of  literary  work ;  half  breathing,  if  you 
please.  The  mind  becomes  so  absorbed  in  its  work  as 
that  the  lungs  at  times  seem  to  be  in  a  state  of  suspension. 
Then  a  free  and  full  expansion  seldom  goes  on.  And  yet, 
if  it  were  only  constantly  remembered  that  the  blood 
must  pass  through  them  no  less  than  once  every  two 
minutes  that  it  may  be  revivified  and  redistributed,  the  im- 
portance of  a  fuller  inhalation  and  exhalation  would  be 
readily  recognized,  and  being  recognized  would  be  acted 
upon.  *'Age,"  says  Dr.  Reveille  Parisse,  ''begins  and  ad- 
vances through  the  lungs ;  that  this  organ,  essentially 
muscular  and  permeable,  absorbs  air,  and  in  a  measure 
digests  it  and  assimilates  it  to  our  substance,  and  that 
here  the  deterioration  of  the  human  organism  begins.  If 
it  were  possible  to  bring  the  sanguinification  of  the  blood 

153 


to  its  full  perfection,  I  have  no  doubt  that  the  true  means 
of  prolonging  human  life  would  be  found." 

Another  authority  of  note  professionally  avers  'That 
when  the  lungs  are  not  properly  inflated,  the  blood  cannot 
be  oxygenized.  Sanguinification  is  imperfect,  and  it  fol- 
lows that  nutrition  is  imperfect.  The  action  of  the  heart 
becomes  languid,  the  blood  is  not  propelled  to  the  ex- 
tremities of  the  system,  but  accumulates  in  the  internal 
organs."  Such  breathing  moreover  is  needful  for  the  re- 
vivification of  the  brain,  equally  with  that  of  the  muscles, 
and  general  health  of  the  body.  Pause  occasionally  in 
your  work  and  rising  from  your  desk  pace  across  the 
room,  at  the  same  time  expanding  your  chest,  and  take 
in  a  few  full  inhalations  of  pure  air.  If  you  find  yourself 
in  so  passive  a  state  as  to  scarcely  discover  a  respiration 
visible,  purchase  a  breathing  tube,  or  ''inspirator/'  and 
use  it  during  labor  hours.  In  addition,  when  walking,  in- 
hale a  long  breath  by  installments  and  exhale  it  in  a  like 
manner.  In  treating  the  subject  of  breathing,  Dr.  Lenox 
Browne  remarks :  "It  must  'be  borne  in  mind  that  un- 
flinching regularity  in  this  matter  is  of  the  greatest  im- 
portance. Exercise  in  moderation,  regularly  and  consci- 
entiously repeated,  will  increase  the  'breathing  capacity, 
improve  the  voice,  and  make  speaking  easy.  It  may 
change,  and  has  changed,  the  falsetto  of  a  full  grown  man 
into  a  full,  sonorous,  man's  voice ;  it  may  restore,  and  has 
restored,  a  lost  voice,  as  it  may  also  cure,  and  often  has 
cured,  clergyman's  sore  throat.  It  will  certainly  turn  a 
greater  quantity  of  dark,  blue  blood  into  bright  red  blood, 
the  appetite  will  increase,  sounder  sleep  will  be  enjoyed, 
flesh  will  be  gained  and  the  flabby,  palid  skin  will  fill  out 
and  get  a  healthy,  rosy  color.  All  this,  and  more,  may  be, 
and  often  has  been,  the  result  of  lung  gymnastics  carried 
on  in  moderation  and  with  perseverance." 

The  diet  should  be  simple,  regular,  and  nourishing. 
The  simpler  during  the  period  of  hard  work,  the  better.  It 

154 


will  then  be  more  easily  digested  and  assimilated.  Never 
fill  the  stomach  with  food  and  immediately  afterwards 
proceed  with  your  reading,  writing  or  studying.  Give  the 
brain,  the  hand,  and  the  eye  a  respite,  even  though  it  may 
be  of  short  duration,  while  the  stomach  is  engaged  in  the 
first  stages  of  digestion.  The  more  liberal  you  are  in  your 
menu  the  more  caution  needs  to  be  exercised  against 
over-indulgence,  and  also  against  eating  pastries  and  ices. 
Soups,  meats,  vegetables,  eggs,  and  fruits,  should  consti- 
tute the  staple  articles  of  diet.  To  prevent  indigestion  and 
its  train  of  evils  one  must  take  constant  oversight  of  his 
daily  fare.  Do  not  fall  into  the  erroneous  custom  of  eat- 
ing to  please  when  at  the  table  of  another.  Neither  when 
dining  at  a  hotel,  or  great  dinner;  think  that  you  must 
begin — as  the  "countryman''  thought  he  must — at  the  be- 
ginning of  the  "bill  of  fare''  and  go  through  it  from  soup 
to  toothpicks.  When  ofif  work,  as  one  should  be  when 
near  the  close  of  the  week,  or  when  taking  considerable 
outdoor  exercise,  you  may  venture  to  eat  more  heartily 
and  a  greater  variety.  Rev.  H.  W.  Beecher  was  accus- 
tomed to  eat  hberally  on  Saturdays,  and  sparingly  on  Sab- 
baths. This  rule  is  a  good  one  to  practice,  providing  that 
one  rest  and  recreate  on  Saturdays,  not  otherwise.  Even 
then  care  should  be  taken  that  the  stomach  is  not  over- 
burdened or  indigestible  food  eaten. 

Exercise  and  its  benefits  will  more  appropriately 
come  under  the  head  of  "Recreation,"  and  will  be  there 
more  fully  treated.  It  is  pertinent  here  to  briefly  mention 
only  those  evolutions  of  body  which  need  to  be  taken  reg- 
ularly and  moderately,  from  day  to  day,  in  order  to  keep 
up  one's; general  health.  Nothing  takes  the  place  of  walk- 
ing. T^kp^':  at  least  a  constitutional  daily,  unless  the 
weather  is  extremely  inclement,  or  sickness  prevents.  In 
addition  to  this  exercise  which  will  develop  the  legs,  a 
special  gymnastic  exercise  for  the  chest  will  prove  greatly 
beneficial  to  clergymen.    A  pair  of  dumbbells,  or  Indian 

166 


clubs,  swung  vigorously  for  a  few  moments  twice  or  thrice 
every  twenty-four  hours,  will  strengthen  the  muscles  of 
the  forearm,  the  chest,  and  the  throat.  A  new  theory  re- 
garding vocal  culture  is  gradually  taking  the  place  of  the 
old,  in  which  less  attention  is  given  to  the  "explosives" 
and  "expulsives"  and  more  to  the  development  of  the  pec- 
toral muscles  and  the  vocal  chords  by  means  of  various 
chest  expanders.  Both  drills,  however,  are  scientific  and 
requisite,  and  both  should  be  sedulously  practiced. 

Regular  breathing,  nourishing  diet,  and  moderate 
exercise  should  have  the  efifect  of  producing  such  a 
healthful  langor  as  that  sleep  would  at  the  proper  time 
naturally  ensue.  Should  it  do  so,  it  becomes  at  once  one 
of  the  most  potent  agencies  against  a  physical  or  nervous 
break-down.  Sleep  is  indispensable  to  the  preacher.  He 
can  do  without  food  or  exercise  with  less  damage  to  the 
brain  than  he  can  wdthout  sleep.  If  it  does  not  ensue  in 
a  short  time  he  is  incapacitated  for  work  and  disinclined 
to  eat.  He  must  have  sleep,  and  the  more  of  it,  within 
reasonable  bounds,  the  more  salutory  the  effects.  Do 
not  scrimp  yourself  of  it.  You  cannot  do  so  with  impu- 
nity. An  error  into  which  some  ambitious  students  fall  is 
that  such  men  as  Wesley,  Edwards  and  others  accommo- 
dated themselves  to  four  or  six  hours'  sleep  and  they  can 
do  likewise.  How  bitter  their  disappointment  after  a  few 
trials.  More  sleep,  rather  than  less,  should  be  one's  aim 
and  practice.  Twice  four  hours  is  not  too  much  for  one 
who  gives  six  or  more  hours  a  day  to  hard  concentrated 
brain  work.  Fenelon  and  Wesley  represent  a  long  line 
of  divines  who  have  done  a  prodigious  amount  of  literary 
lalbor  by  devoting  fewer  hours  to  sleep  than  the  majority 
of  their  brethren.  But  even  these  men  had  a  habit  of 
sleeping  almost  at  will.  They  could  go  to  sleep  under 
circumstances  which  would  ordinarily  have  kept  other 
men  awake.  It  is  said  of  the  "Father  of  Methodism"  that 
he  could  lie  down  and  sleep  whenever  he  desired.     But 

156 


while  Napoleon  is  said  to  have  slept  in  his  saddle,  it  has 
never  been  recorded  that  Wesley  ever  slept  in  his  pulpit. 
He  was  always  wide  awake  there  and  kept  his  auditors 
awake  as  well,  however  late  or  protracted  the  service. 

For  procuring  sleep  various  devices  have  been  rec- 
ommended. Dr.  Southey's  advice  was :  ''Make  your  last 
employment  in  the  day,  something  unconnected  with  the 
other  pursuits,  and  you  will  be  able  to  lay  your  head  upon 
the  pillow,  like  a  child,  and  sleep."  To  preachers  this  is 
sage  counsel.  Follow  it,  generally,  but  especially  on  Sat- 
urday and  Sunday  nights.  There  are  some  people  who 
believe  that  the  sovereign  remedy  for  sleeplessness  con- 
sists in  countjj^gLbackwards  and  forwards^  or  repeating 
mentally  froM^m^or|j«Hj'thingUjiat  can  be  produced. 
The  most  Jm^s  e^ecaent  wlTiclv'  has  come  to  my 
knowledge  \As  one  a(|^^d  and.  pr^ticed  by  a  mission- 
ary, who  is  s  Jd  to  havi  reit^ate(|jhe  I^ord's  Prayer  until 
his  Satanic  m|jesty  puf  him  to  sleep  to  get  rid  of  it.  This 
is  unique,  to  say  the  least,  but  not  over  devotional.  Phy- 
sicians also  have  their  prescriptions.  Here  is  an  excerpt 
from  the  "Medical  Record,"  which  contains  some  prac- 
tical suggestions  :  ''A  light  supper  just  before  retiring  is 
usually  of  advantage.  Baby  and  brute  animals  are  usual- 
ly somnolent  when  their  stomachs  are  well  supplied  with 
food,  the  activity  of  the  stomach  withdrawing  the  excess 
of  blood  from  the  brain,  where  it  is  not  needed  during 
sleep.  On  the  other  hand,  people  who  are  very  hungry 
usually  find  it  very  difficult  to  sleep.  And  then  a  habit  of 
sleep  at  a  regulated  time  and  during  proper  hours  should 
be  cultivated,  in  case  this  habit  has  been  lost.  In  accom- 
plishing this  the  attainment  of  a  favorable  state  of  mind 
is  of  great  importance.  Sleep  cannot  be  enforced  by  a 
direct  exercise  of  the  will.  The  very  effort  of  the  will  to 
corrimand  sleep  is  enough  to  render  its  attainment  nuga- 
tory. The  mental  state  to  be  encouraged  is  one  of  qui- 
escence, one  of  indifference,  a  feeling  that  the  recumbent 

157 


posture  is  a  proper  one  for  rest,  and  that  if  the  thoughts 
are  disposed  to  continue  active,  they  may  be  safely  al- 
lowed to  take  their  course  without  any  efifort  toward  con- 
trol. This  state  of  mind  and  thought  is  next  akin  to 
dreams,  and  dreaming  is  next  to  sound  sleep."  These  are 
the  most  efficacious  preventatives  of  the  evils  named, 
which  are  so  common  to  men  of  active  literary  labors  in 
the  ministry. 

It  is  possible,  however,  that  these  neutralizing  agen- 
cies will  come  to  the  notice  of  many  too  late  to  be  of  any 
material  aid  as  dcterents.  What  they  need  to  meet  their 
case  is  a  restorative.  The  body  has  been  neglected,  the 
brain  has  been  overworked,  the  stomach  has  been  abused, 
and  the  train  of  ills,  above  mentioned,  have  followed. 
What  panacea  have  you  to  offer  is  the  query  on  their 
lips?  What  will  cure  dyspepsia,  insomnia,  and  nervous 
prostration?  The  remedies  which  we  venture  to  suggest 
as  curatives,  after  the  patient  has  been  afflicted,  are  the 
same  as  we  have  been  recommending  to  forestall  the  on- 
coming of  the  disease.  If  you  are  subject  to  any  of  these 
ailments  then  give  heed  to  your  general  health.  Work 
moderately.  Look  well  to  your  breathing  apparatus,  your 
food,  exercise,  and  to  sleep. 

In  addition  to  these  recreate.  The  word  means  a  re- 
creation. When  the  mind  and  body  have  become  so  ex- 
hausted that  they  cannot  perform  their  respective  func- 
tions, then  more  than  ordinary  methods  must  be  adopted 
to  revivify  them  and  impart  to  them  new  vigor.  The  most 
heroic  measures  sometimes  have  to  be  employed,  such  as 
entire  mental  rest,  travel,  medical  skill,  and  anesthetics. 
These  should  be  resorted  to  for  the  prolongation  of  life 
and  service.  It  will  also  be  found  expedient  to  betake 
oneself  to  various  other  pursuits.  When  this  is  done, 
whether  the  recreation  is  to  forestall  a  break-down,  or  to 
build  up  wihen  the  break-down  has  come,  choose  those, 
forms  of  exercise  which  will  call  you  most  into  the  open 

168 


air,  and  afford  you  the  most  pleasuralble  physical  exhiler- 
ation.  P'^or  convalescent  preachers  at  sanitariums,  or  on 
the  parsonage  lawn,  a  game  of  tennis  court,  or  croquet, 
may  furnish  enough  movement  of  body  and  activity  of 
muscles  compatible  with  returning  health  and  strength. 
But  these  pastimes  are  not,  on  the  whole,  for  any  but 
lady's  men  and  sickly  men.  Neither  of  these  types  is  min- 
isterially ideal,  nor  is  either  of  the  games.  The  kind  of 
recuperative  strength  which  one  should  seek  is  that  which 
comes  from  a  moderate  indulgence  in  the  manly  sports. 
Walking  has  already  been  mentioned,  to  which  may  be 
added  fishing,  rowing,  hunting,  baseball,  football,  garden- 
ing, and  horseback  riding.  It  was  a  rule  which  Loyola 
placed  upon  his  followers  that  after  two  hours  of  work 
the  mind  should  unlimber  by  some  diversion  or  recre- 
ation. Perhaps  it  is  not  generally  known  that  most  of 
the  masters  of  English,  although  some  of  them  in  early 
life  suffered  from  the  evils  of  over  brain  work,  and  lack  of 
proper  bodily  exercise,  in  after  years  forced  themselves  to 
take  those  relaxations  and  diversions  which  were  most 
congenial  or  most  accessible,  and  so  prolonged  their  lives 
and  labors.  Yet  this  is  undoubtedly  so.  The  renowned 
Archbishop  Whately  was  as  great  a  walker  as  he  was  a 
talker  among  the  men  of  his  day.  Timothy  Dwight,  an- 
other divine,  by  walking  cured  himself  of  a  disease  of  the 
brain  which  would  doubtless  have  curtailed  his  literary 
work  and  usefulness  and  shortened  his  days.  Other  brain 
workers  equally  as  illustrious  in  the  realm  of  letters  have 
turned  to  the  streams,  the  woods,  the  saddle,  and  in  these 
days  to  the  omnipresent  bicycle,  for  the  desired  means  of 
mental  rest  and  recreation.  Others  have  planted  trees, 
dug  ditches  and  jumped  them,  built  fences  and  performed 
various  other  feats  as  their  favorite  pastime.  Have  a 
penchant  for  one  or  more  of  these  yourself.  If  feasible, 
one  which  will  require  you  to  be  out  of  doors  and  neces- 
sitate a  more  or  less  vigorous  movement  of  the  limbs.    If 

159 


any  of  the  above  methods  suggested  are  not  within  your 
reach,  others  are.  Take  those  which  are  near  at  hand. 
Seek  entertainment,  also,  in  some  suitable  by-study,  some 
subject  which  will  take  you  out  of  the  groove  of  your 
profession.  Newton,  the  astronomer,  delved  into  the  my- 
steries of  the  Apocalypse ;  Pitt,  the  statesman,  into  the 
Greek  and  Latin  classics ;  Brougham,  into  optics ;  Fene- 
lon,  the  French  divine,  into  geometry.  In  our  own  day, 
and  among  men  of  our  own  calling,  some  turn  aside  to 
the  study  of  history,  law,  physics,  sociology,  drawing,  en- 
gineering, photography,  printing,  and  other  like  literary 
and  scientific  pursuits,  as  a  relief  from  the  constant  rou- 
tine pressure  of  the  pastorate. 

A  word  or  two  about  ministerial  vacations  shall  ter- 
minate this  chapter  on  "Health,  Exercise  and  Recrea- 
tion.'' Shall  preachers  have  stated  vacations?  If  so, 
shall  these  vacations  always  be  taken  during  the  heated 
term?  To  these  two  questions  diverse  answers  might  be 
given,  each  of  which  might  appear  correct.  Something 
must  depend  on  the  local  circumstances  centering  around 
the  churches  and  the  preachers  as  to  whether  the  answer 
shall  be  Yes  or  No.  A  definite  answer  is  probably  not 
forthcoming  from  any  quarter  on  account  of  the  com- 
plexity and  complicated  nature  of  the  questions.  While 
it  is  my  own  candid  opinion  that  preachers,  like  others 
whose  work  is  largely  with  the  brain,  need  a  vacation  and 
should  have  one,  I  am,  nevertheless,  convinced  that  it 
should  not  be  stated,  as  once  every  so  many  months,  but 
rather  when  the  opportune  time  seems  to  be  indicated, 
and  the  state  of  one's  health  demands.  It  is  always  bad 
policy  to  close  a  church  during  a  part  or  the  whole  of  the 
summer.  Or  for  all  the  ministers  in  a  community  or  ward 
to  be  taking  a  vacation  at  one  and  the  same  time.  Neither 
will  it  create  among  the  multitudes  of  toilers  who  must 
stay  at  home  and  labor  for  their  daily  sustenance  a  favor- 
able impression  of  the  mission  of  the  churches,  or  the 

160 


office  work  of  the  minister.  To  be  sure,  it  is  delightful 
and  desirable  too  to  be  under  the  leafy  bowers  of  the  for- 
est, or  taking  a  dip  in  the  ocean,  in  the  summer.  Never- 
theless, we  are  supposed  at  least  to  practice  self-denial. 
Here  is  the  opportunity.  The  sick  need  visitation,  the 
dead  must  be  buried,  and  the  mourners  comforted.  If 
consonant  with  our  own  health,  let  us  stay  and  do  what 
we  can  to  alleviate  the  sorrows  of  others,  and  help  bear 
their  burdens. 

This  does  not  mean  that  we  should  take  no  vacation. 
It  means,  rather,  that  when  other  ministers  in  our  vicinity 
leave  their  posts  we  will  stand  by  ours.  When  they  re- 
turn, if  we  so  desire,  and  can  so  arrange,  we  will  go  when 
we  shall  be  least  missed,  when  we  most  need  rest,  and 
when  the  work  of  the  Lord  shall  not  suffer.  Time  your 
departure  and  your  stay.  Go  in  the  spring,  or  the  autumn, 
or  the  winter,  and  not  always  the  summer.  Horace  once 
gave  to  a  legal  friend  of  his  this  piece  of  curt  advise :  "Et 
rebus  omissis  atria  servantem  postico  falle  clientum," 
which,  being  freely  translated,  is  this:  "Take  once  in  a 
while  a  holiday  as  a  cure,  and  give  a  slip  to  your  clients 
through  the  back  door."  It  is  as  sound  counsel  for  the 
clergyman  as  for  the  lawyer.  Act  upon  it,  and  you  will 
find  that  rest,  that  recreation,  and  that  stimulus,  which 
will  enable  you  to  return  with  new  zest,  energy,  and 
power  to  prosecute  your  noble  work  of  preaching  the  un- 
searchable riches  of  Christ  to  dying  men. 


161 


CHAPTER   IX. 


BEACONS    OF   WARNING. 


Whenever  the  trainman  displays  the  red  flag,  or 
swings  the  red  light,  he  always  means,  "Beware,"  "Look 
Out,"  "Danger  Ahead."  The  man  in  the  caboose  of  the 
express  with  his  hand  on  the  throttle  valve  may  neither 
see  the  dangers  nor  heed  them.  But  when  they  have 
been  discovered,  and  warning  given,  it  behooves  him  to 
shut  off  steam,  put  down  the  brakes,  and  if  necessity  shall 
require,  come  to  a  standstill.  Should  he  do  otherwise, 
property  and  Hfe  are  jeopardized.  It  would  be,  presuma- 
bly, more  to  his  liking  to  go  thundering  on  his  way  until 
he  reached  his  destination.  But  in  view  of  the  perils 
ahead,  unknown  or  only  guessed  by  him,  that  destination 
might  never  be  reached.  So  with  the  man  in  the  pulpit, 
he  dislikes  to  see  the  danger  signals  put  forth  by  some 
cautious  and  observing  ministerial  brother,  whose  line  of 
travel  may  have  led  him  past  these  hazardous  places  in 
the  road.  He  feels  confident  that  he  will  neither  run  into 
any  snare  nor  off  the  track.  Alas,  that  so  many  do  !  And 
because  they  do,  we  venture  to  flash  out  the  red  light  of 
danger,  and  to  utter  a  word  of  warning  concerning  these 
dangerous  curves  and  turns. 

The  first  beacon  of  warning  is  beware  of  allowing 
yourself,  even  occasionally,  much  less  habitually,  to 
preach  censoriously.  A  preacher  never  finds  his  ideal 
church,  or  flawless  congregation,  any  more  than  either  of 
these  finds  a  perfect  pastor.  Little  incongruities,  incon- 
sistencies, and  imperfections  will  appear  as  he  becomes 
familiar  with  his  flock.  Petty  annoyances  will  show  them- 

162 


selves,  such  as  a  lack  of  church  enterprise,  an  inclination 
to  stay  at  home  from  one  or  more  of  the  weekly  services, 
a  disposition  on  the  part  of  some  to  keep  the  salary  down. 
These  and  manifold  otfier  irritants,  too  numerous  to  men- 
tion here,  will  sometimes  lead  to  unadvised  and  untimely 
remarks  in  the  pulpit.  The  preaching  will  take  on  a  cen- 
sorious or  fault-finding  tone.  The  minister  will  frequently 
deplore  the  paucity  of  the  audience.  He  will  contrast  the 
alacrity  and  regularity  with  which  some  of  his  people 
attend  entertainments,  and  the  dilatory  and  intermittant 
methods  of  going  to  church ;  and  how  the  weather  does 
not  keep  them  from  the  performance  of  business  and  so- 
cial duties.  Now  it  may  be  very  proper  to  make  mention 
of  such  delinquencies  once  in  a  while  in  a  spirit  of  love 
and  with  much  plainness  of  speech,  nevertheless  it  must 
be  done  with  delicacy  and  tact.  Never  as  though  you 
were  provoked  or  that  those  present  were  to  blame  for 
those  who  had  absented  themselves. 

I  have  read  somewhere  of  a  minister  who  had  be- 
come a  common  pulpit  scold.  He  censured  everybody 
and  everything.  A  good  deacon  who  saw  the  peril  threat- 
ening his  pastor  kindly  invited  him  to  spend  a  few  days  at 
his  home.  When  the  hour  for  morning  prayers  came,  in- 
stead of  inviting  his  pastor  to  lead  in  the  devotions,  the  old 
man  selected  the  twenty-first  chapter  of  St.  John's  Gospel, 
and  proceeded  to  read.  When  he  came  to  the  Master's 
injunction  to  Peter,  "Feed  my  sheep,"  he  read,  ''Beat  my 
sheep."  The  pastor  detected  what  he  supposed  a  slip  of 
the  tongue.  The  old  man  read  on  until  he  came  to  the 
words,  ''Feed  my  lambs,"  when  again  he  purposely  read 
"Whack  my  lambs."  By  this  time  the  pastor  began  to 
suspect  that  this  new  reading  was  intentional.  He  in- 
quired if  it  were  so,  and  was  kindly  informed  that  it  was 
to  illustrate  the  fault  into  which  some  "good  shepherds" 
fall  of  using  the  shepherd's  crook  as  a  rod  with  which  to 
beat,  instead  of  with  which  to  lead  the  flock  of  Christ. 

163 


Again  quite  recently  a  prominent  clergyman  of  Ohio  is 
said  to  have  taken  up  fifteen  minutes  in  berating  the  stay- 
aways.  How  much  better  it  would  have  been  had  he 
preached  to  those  who  had  come  out  and  who  certainly 
deserved  more  courteous  treatment  at  his  hands  than  they 
received.  In  so  doing,  he  would  have  spared  his  own 
feelings  and  theirs,  and  possibly  have  done  some  good, 
which  would  have  been  as  lasting  as  the  soul  itself.  Let 
these  be  as  beacon  lights  which  shall  serve  to  prevent  us 
from  falling  into  this  fault-finding  habit. 

Then,  again,  beware  of  what  is  commonly  known 
as  the  "rainy  day"  sermon.  It  is  a  great  drawback  to 
preachers,  in  rural  districts  especially,  to  have  stormy 
Sabbaths.  While  in  the  city  worshippers  are  detained  at 
home  on  this  account,  there  are  more  proportionately  in 
the  country  villages.  The  preparation  for  the  pulpit  has 
been  made  during  the  week  with  the  expectation  that  the 
ordinary  congregation  would  be  on  hand.  When  the  day 
dawns,  the  wind  blows  and  the  rain  descends,  and  the 
people — well,  they  stay  at  home,  and  the  sanctuary  has 
more  unoccupied  than  occupied  seats.  Under  these  cir- 
cumstances some  preachers  will  lay  aside  the  seniion 
they  have  prepared  and  give  a  talk  on  some  familiar  text. 
Others  will  hold  a  prayer  or  fellowship  meeting.  Still 
others  will  decline  to  hold  any  service,  and  let  the  few 
persons  who  have  come  go  home  after  the  announcement 
has  been  made  that  in  view  of  the  storm  and  the  small 
congregation,  public  worship  will  be  omitted. 

Any  one  of  these  substitutes  for  the  regular  service 
is  out  of  place  and  withal  disastrous  to  the  growth  of  the 
church  and  the  usefulness  of  the  pastor.  It  is  only  justice 
to  those  who  come  that  they  should  hear  a  sermon.  The 
wise  minister  will  let  his  members  understand  that  on 
stormy  Sabbaths  they  may  expect  it,  and  that  he  will  do 
what  he  can  to  make  it  his  best  and  deliver  it  in  the  most 
acceptaible  manner  feasible.    That  he  will  do  this  whether 

164 


there  are  many  or  few  at  church.  On  such  occasions  he 
will  prudently  avoid  saying  much,  either  in  his  remarks 
or  his  prayer,  about  the  promise  to  the  twos  and  the 
threes.  To  call  attention  in  this  way  to  the  paucity  of  the 
congregation  is  to  detract  from  the  anticipation  and  ani- 
mation of  those  present.  He  will  be  discreet  enough  to 
husband  his  forces  and  rouse  himself  to  unusual  energy 
and  earnestness,  that  he  may  counter-act  the  depressing 
influences  of  a  small  gathering  and  inclement  weather. 
Many  a  clergyman  has  so  done  until  the  people,  instead 
of  saying:  "Oh,  there  will  not  be  a  large  number  out  to- 
day, and  Dr.  Holdback  will  not  preach  to  a  few/'  will  say, 
"Our  preacher.  Rev.  Do  Best,  will  be  on  hand  and  we 
shall  have  a  spiritual  feast."  If  our  Master  could  afford 
to  preach  the  greatest  sermon  which  was  ever  delivered 
on  "Regeneration"  to  a  solitary  man,  who  came  to  him  by 
night;  if  weary  and  at  noontide,  under  the  penetrating 
rays  of  the  scorching  sun,  he  could  preach  a  sublime  ser- 
mon on  the  "Spirituality  of  God"  to  a  woman  of  the  city, 
we  need  not  withhold  our  most  elaborate  discourse  from 
the  ear  of  even  one  who  has  come  to  hear  us  speak  forth 
the  words  of  eternal  life.  Nicodemus  never  forgot  the 
preacher  or  his  theme.  Neither  was  the  Samaritan  wom- 
an possibly  ever  oblivious  of  Jesus,  "who  told  her  all 
things  that  ever  she  did."  It  may  be  so  with  us  if  faith- 
ful in  the  performance  of  duty  under  difficulties. 

Anyway  we  should  preach,  to  one  or  more,  to  the 
utmost  of  our  ability  whenever  the  opportunity  presents 
itself.  These  rainy  day  sermons  can  often  be  made  most 
effective  by  reason  of  the  chances  they  give  for  direct 
and  personal  application,  if  we  make  the  most  of  them 
when  they  come  for  souls  and  for  Christ.  Do  not  be  like 
a  certain  minister  who  one  evening  had  present  only  one 
auditor,  and  he  a  distinguished  General,  tainted  with  lep- 
rosy, not  like  Naaman's,  the  Syrian,  of  the  skin,  but  the 
leprosy  of  sin.    The  parson  read  the  prayers,  but  did  not 

165 


preach.  At  the  close  of  the  service  the  General  ap- 
proached him,  and  is  said  to  have  uttered  these  words: 
"Doctor,  you  missed  a  great  opportunity  to-night,  for  you 
had  me  alone  and  might  have  preached  right  at  me." 
Who  knows  but  what  if  that  pastor  had  done  his  duty  he 
might  have  said  something  which  in  the  providence  of 
God  would  have  resulted  in  the  General's  conversion. 
Whether  or  not,  it  would  have  been  so,  no  mortal  can 
positively  say.  It  was  for  him  to  do  it,  'but  he  did  it  not, 
and  ever  afterwards  that  sinner  felt,  at  least,  that  one 
preacher  had  failed  to  show  him  the  way  of  Life  when  he 
was  willing  and  ready  to  be  instructed  and  directed 
therein. 

Elizabeth  Stuart  Phelps,  in  the  "Life"  of  her  distin- 
guished father.  Professor  Austin  Phelps,  D.  D.,  of  And- 
over,  says  of  him :  "He  had  an  unusual  respect  for  the 
comprehension  of  the  average  parishioner.  He  had  an 
ordinary  faith  in  the  pliability  of  the  few  brave  and  hardy 
villagers  who  dared  a  New  England  sleet  storm,  at  its 
worst,  to  hear  him — it  seemed  with  more  than  his  usual 
fire  and  with  all  his  accustomed  elegance.  He  never 
talked  down  to  a  small  parish.  He  never  slighted  a  hum- 
ble people.  He  never  patronized  the  appreciation  of  plain 
hearers."  In  this,  as  well  as  in  the  performance  of  other 
ministerial  duties,  Professor  Phelps  is  an  example  worthy 
of  the  closest  imitation. 

The  old  sermon,  what  shall  be  done  with  it?  Shall 
it  be  repreached  or  destroyed?  Something  depends  upon 
what  answers  shall  be  given  to  these  inquiries  as  to  its 
matter,  the  incidents  that  originally  called  it  forth,  and 
the  manner  of  its  delivery.  If  it  be  a  written  sermon, 
preached  directly  from  the  manuscript,  it  should  seldom 
be  repeated,  unless  it  be  purely  a  doctrinal  discourse.  If 
it  is  an  extemporaneous  sermon  it  cannot  be  repreached 
verbatim.  Some  sermons  are  born  of  the  needs  of  the 
flock.     Others  spring  up  from  peculiarly  attending  cir- 

ICG 


cumstances.  These  needs  and  circumstances  may  never 
again  repeat  themselves.  Consequently,  the  discourses 
to  which  they  gave  rise  should  never  again  be  preached. 
There  are,  however^  sermons  the  gist  of  which  will  bear 
repetition,  without  fostering  indolence  in  the  preacher, 
or  afflicting  the  audience.  Some  of  the  greatest  pulpit 
orators  have  proclaimed  the  same  message  forty,  fifty  and 
even  a  hundred  times.  The  marks  on  one  of  Dr.  Griffin's 
manuscripts  show  that  he  must  have  delivered  it  no  less 
than  ninety-eight  times  by  actual  count.  Whitefield 
preached  his  famous  sermon  on  the  ''Nature  and  Neces- 
sity of  Regeneration"  over  a  hundred  times.  It  is  proba- 
ble, however,  that  extensive  changes  were  made  in  its 
verbiage  from  time  to  time.  The  extemporaneous  preach- 
er must  have  a  new  subject  to  pique  his  mind  and  stir  it 
into  activity,  before  he  can  present  a  subject  with  that 
freshness,  vigor  and  vivacity  which  will  stir  the  minds  of 
his  hearers.  If,  therefore,  he  desire  to  repeat  an  old  dis- 
course, the  best  way  is  for  him  to  examine  the  sketch 
carefully,  note  its  salient  points,  reconstruct  them  rhetor- 
ically and  logically,  add  any  new  matter,  illustration,  or 
incident,  and  then  deliver  it.  Of  course,  it  will  be  by  this 
time  a  comparatively  new  sermon.  There  is  a  marked 
difference  between  old  bread  warmed  over  and  the  old 
leaven  put  into  new  meal ;  between  water  drawn  from  a 
cistern  and  water  drawn  from  a  spring.  There  is  just 
as  much  difiference,  and  it  is  just  as  perceptible  to  one 
whose  spiritual  taste  is  sharp,  between  an  old  sermon  and 
a  new  one.  This  difference  is  not  so  readily  recognized, 
perhaps  not  recognized  at  all  by  some,  when  the  manu- 
script is  not  employed.  It  is  recorded  that  Caesar  burned 
the  bridges  in  the  rear  of  himself  and  his  army.  This  he 
did  to  prevent  a  retreat,  if  one  were  essayed.  It  would  be 
a  good  plan,  likewise,  for  many  preachers  to  burn  some 
of  their  old  sermonic  material  to  effectually  prevent  its 
being  repeated. 

167 


I  do  not  wish  by  these  remarks  to  convey  the  idea 
that  all  sermons  in  full  or  in  outline  should  be  consigned 
to  the  flames.  No^  but  rather  to  point  out  that  for  a  min- 
ister to  depend  upon  them  as  a  staple  supply  for  the  pul- 
pit, it  would  be  a  more  lasting  advantage  to  him  intellec- 
tually if  they  were  so  destroyed.  A  wide  awake  progres- 
sive preacher  seldom  has  to  revert  to  his  old  stock.  He 
has  more  sermon  norms  than  he  can  find  opportunity  to 
develop  and  present.  The  embarrassment  which  con- 
fronts him  is  which  theme  to  select  out  of  the  multitude 
which  press  upon  him  for  more  immediate  filling  out  and 
presentation.  Professor  J.  M.  Hoppin  gives  four  rules 
touching  this  phase  of  our  subject,  which  I  here  insert: 
"First — Never  depend  upon  old  sermons  for  your  minis- 
:ry;  this  is  fatal.  Second — Never  preach  an  old  sermon 
where  you  can  preach  a  new  one,  even  on  the  same  sub- 
ject and  the  same  text.  Third — ^If  you  preach  an  old  ser- 
mon, always  recast  it  in  a  fresh  form,  using  the  thought 
that  is  good  in  it^  rather  than  using  its  special  form  of 
presenting  the  truth.  Fourth — Having  remoulded  the 
material  of  an  old  sermon  into  a  new  form  thrust  it  once 
more  into  the  furnace  fires  of  divine  love,  of  ardent  pray- 
ers and  spiritual  desires  for  the  highest  good  of  men  and 
the  pure  glory  of  God."  If  you  have  a  barrel  of  them, 
hoop  them  up,  and  look  out  for  new  matter  and  new 
methods  of  communicating  your  message.  For  your  own 
growth,  intellectually,  theologically  and  spiritually  you 
should  do  this. 

Never  be  guilty  of  airing  and  parading  personal 
doubts,  or  the  doubts  of  others,  in  the  pulpit.  Never 
serve  up  to  the  people  the  so-called  findings  of  the  Higher 
Critics  as  being  final  and  authoritative.  Indeed,  the  age 
we  live  in  is  in  a  state  of  transition.  Doubt  is  giving  place 
to  credence.  The  swing  of  the  pendulum  of  authority  is 
back  to  Christ  and  His  Word,  as  recorded  by  the  New 
Testament  writers.    Again,  doubts  should  not  be  flaunted 

168 


by  the  man  in  the  pulpit,  because  the  man  in  the  pew,  if 
he  is  mentally  wide  awake,  will  have  enough  of  his  own. 
Moreover,  it  may  be  rightly  assumed  that  most  people 
will  find  numerous  difificulties  in  their  interpretation  of 
the  Scriptures,  and  preachers  ought  not  to  add  to  them. 
You  are  within  the  citadel  of  truth  to  defend  and  not  to 
'betrav  the  garrison.  Should  you  discover  that  you  can- 
not do  this^  then  a  change  of  regimentals  and  of  standards 
will  be  in  order,  and  you  can  take  your  place  like  a  man 
on  the  outside  of  the  'breastworks  of  orthodoxy.  A  trai- 
tor is  always  worse  than  an  open  foe.  Therefore,  when 
you  stand  upon  the  battlements  of  Zion,  give  forth  no 
uncertain  alarm,  but  stand  by  your  guns  and  your  colors. 
These  are  your  ordination  vows  and  your  standards  of 
doctrine,  and  these  you  should  preach  and  defend. 

Another  danger  that  threatens  the  modern  pulpit, 
and  against  which  a  warning  note  must  be  raised,  is  "sen- 
sationalism." American  preachers  go  to  seed  here,  and 
it  is  one  of  the  most  prolific  causes  of  a  decline  of  pulpit 
power.  The  sacred  desk  has  been  brought  to  a  level  with 
the  lecture  platform,  the  dais  of  the  professional  de- 
claimer^  and,  alas,  in  some  instances,  with  the  boards  of 
the  theater.  Far  be  it  from  me  to  take  up  a  railing  accu- 
sation against  the  brethren.  It  would  be  more  in  conson- 
ance with  my  desire  to  be  silent  at  this  point  than  to 
speak  out.  But  someone  must  speak  out  against  this 
clerical  montebankery,  and  since  this  subject  is  within 
the  perview  of  this  book,  I  am  constrained  to  do  so.  Let 
none  think  for  a  moment  that  the  sensationalism  of  the 
pulpit  is  a  mere  peccadillio.  Or  that  it  is  confined  to  one 
set  of  ministers  or  takes  on  one  peculiar  form.  True,  its 
two  favorite  methods  of  making  itself  known  and  felt  are 
by  using  various  advertising  mediums,  and  adverting 
to  the  spectacular  and  grotesque  in  execution.  The  ad- 
vertising columns  of  the  Saturday  and  Sunday  newspa- 
pers usually  contain  a  list  of  the  subjects  which  are  to  'be 

169 


treated  in  the  pulpit  by  the  ministers  of  their  respective 
cities.  Run  your  eye  down  the  list.  Do  not  be  startled 
if  you  discover  that  a  number  of  them  are  grossly  secular, 
and  others  border  on  the  irreverent  and  blasphemous. 
Here  are  a  few  samples :  "The  Devil  a  Bar^ber,"  ''Tlie 
Church's  Bowel  Complaint,"  "Old  Clothes  for  New 
Souls/'  "Crumbs  of  Comfort  for  Chickens  of  Grace."  Do 
you  wonder  that  people  who  have  been  taught  to  regard 
the  Church  of  Jesus  Christ  as  a  place  where  they  may 
hear  the  gospel  preached,  stay  away  from  the  sanctuary, 
and  prefer  the  park,  the  seashore,  or  the  home  with  its 
liberty,  to  the  Church  and  its  semi-comical  preacher? 

In  a  New  Jersey  town  not  long  ago,  according  to  the 
Associated  Press  reports,  a  preacher  advertised  tliat  he 
would  take  as  his  subject  the  next  morning  "On  Guard/' 
and  would  illustrate  it  by  a  living  picture.  When  the 
morning  service  began,  there  sat  the  preacher  with  a 
satisfied  look  overspreading  his  countenance,  while  at  his 
feet  lay  a  large  Newfoundland  dog.  The  program  ar- 
ranged to  be  carried  out  was  that  the  dog  should  by  his 
posture  on  the  platform  portray  the  meaning  of  the  ser- 
mon in  which  the  Christian  was  to  be  represented  as  "on 
guard."  But,  O  horrors  !  just  when  the  preacher  was  ap- 
proaching that  part  of  his  homily  which  his  canine  friend 
was  to  carry  out,  and  when  the  congregation  was  at  the 
point  of  qui  vive,  the  dog  arose,  shook  himself,  yawned, 
and  leisurely  trotted  ofT  the  platform,  down  the  aisle  and 
to  his  home  whence  his  clerical  friend  had  brought  him 
that  morning.  The  scene  which  followed  can  be  better  im- 
agined than  described.  It  were  as  though  the  dumb  dog, 
like  Balaam's  dull  ass,  had  rebuked  the  prophet.  We  trust 
it  was  so  regarded  and  that  for  all  time  to  come  that 
preacher,  nor  any  other,  will  ever  again  make  a  spectacle 
of  his  lack  of  common  sense  in  the  House  of  the  Lord. 

Almost  every  new  fangled  machine  which  becomes 
popular  has  to  be  "churched"  by  some    poltroon    of  a 

170 


preacher.  Hence,  the  phonograph  has  been  placed  on 
exhibition  in  the  sanctuary  on  the  Lord's  day,  and  made 
to  preach,  in  squeaky  tones,  the  inconsequential  discourse 
of  the  man  with  a  white  cravat  and  flowing  locks.  The 
prophet  Ezekiel,  we  fear,  neve*-  surmised  what  a  service 
he  was  rendering  to  the  hard-put  sensational  pulpiteer, 
when  he  spoke  of  that  mysterious  'Svheel  within  a  wheel." 
If  he  had,  he  might  have  hesitated  to  give  utterance  to 
that  sublime  passage,  for  it  has  come  into  use  in  these 
days  like  a  new  revelaion.  According  to  some  of  the  seers 
of  our  day,  Ezekiel  must  have  meant  the  coming  into 
vogue  of  that  wonderful  wheel — the  bicycle.  Accord- 
ingly churches  have  been  decorated  with  cycles.  They 
have  been  sv^ung  up  over  the  pulpit,  adorned  with  gay 
flowers  and  ribbons.  They  have  been  stacked  in  rows 
upon  the  rostrum,  and  couped  up  within  chancel  rails. 
Invitations  have  been  extended  bicycle  clubs  to  attend 
divine  service — a  travesty  on  the  words — in  costume,  that 
they  might  Hsten  to  encomiums  on  the  wheel,  and  lauda- 
tions of  themselves.  O,  Lord !  to  what  extremes  of  folly 
will  such  men  descend?  To  what  sacrilegious  purposes 
will  they  put  Thy  house?  Beware  of  all  forms  of  sensa- 
tionalism. One  may  advertise  his  subjects  and  may  seek 
to  make  his  services  spicy  and  attractive.  There  are  legi- 
timate ways  of  doing  all  this  and  more,  without  adverting 
to  means  and  ways  that  are,  to  say  the  least,  questionable 
in  their  character.  It  is  commendable  to  seek  constantly 
for  the  best  methods  of  drawing  and  holding  a  congrega- 
tion. One  of  the  very  best  of  which  I  know  anything  is 
to  lift  up  Christ  in  every  service,  for  He  himself  has  said : 
"And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  men 
unto  me."  St.  Paul  also  found  this  to  work  admirably, 
and  hence  declared  of  himself  and  co-workers:  "We 
preach  Christ  crucified,  unto  the  Jews  a  stumbling  block, 
and  unto  the  Greeks  foolishness.  But  unto  them  which 
are  called,  both  Jews  and  Gentiles,  Christ  the  power  of 

171 


God  and  the  wisdom  of  God."  It  has  endured  the  test  of 
time,  is  as  efficacious  as  ever,  and  unlike  all  others  shall 
never  lose  its  power.  Spurgeon  could  crowd  his  taberna- 
cle with  six  thousand  eager  listeners  every  Sabbath  with 
it.  Robertson,  Parker  and  Simpson  have  filled  the  larg- 
est churches  with  it.  This  is  the  only  magnet  which  will 
effectually  draw  and  hold  the  children  of  men. 

Another  form  of  sensationalism  is  the  dramatic. 
There  can  be  no  doubt  that  pictures  and  gestures  are  aids 
in  comprehending  difficult  and  obstruce  subjects.  The 
eyes  of  the  multitude  are  more  learned  than  their  ears. 
It  is  therefore  commendable  on  the  part  of  teachers  and 
preachers  of  the  Word  to  convey  the  truth  they  seek  to 
impart  in  the  most  impressive  manner.  And  yet  caution 
needs  to  be  exercised  here.  A  pictorial  sermon,  either 
by  chart  or  lantern,  may  edify  the  young  and  old.  On 
the  whole^  however,  I  am  of  the  opinion  that  nothing 
takes  the  place  of  the  voice  of  the  living  oracle.  Especial- 
ly when  it  is  attuned  and  guided  by  love  and  wisdom.  It 
should  not  escape  your  notice  that  you  are  to  preach  and 
not  to  act.  This  monition  does  not  preclude  a  reasonable 
amount  of  gesticulation.  It  does  warn  against  the  too 
frequent  use  of  the  clenched  fist,  pounding  the  cushion  or 
the  desk,  stamping  the  feet,  and  running  from  one  side  of 
the  platform  to  the  other.  These  pulpit  antics  should  be 
tabooed.  They  are  gyrations  in  which  the  younger  and 
more  demonstrative  preachers  are  apt  to  indulge.  They 
detract  on  the  whole  from  pulpit  dignity  and  power. 
Therefore  put  them  under  the  bane. 

You  will  be  among  the  more  fortunate  ones  if  there 
shall  not  come  times  when  the  due  bills  will  come  in,  and 
the  brethren,  in  their  slackness  or  impecuniousness,  shall 
have  failed  to  keep  the  stipend  paid  up.  Such  a  state  of 
affairs  is  aggravating  and  irritating.  You  will  be  lead 
to  think  that  if  the  people  knew  your  financial  condition, 
they  would  come  at  once  to  your  relief.     Perhaps  your 

172 


conjecture  is  well  founded.  This  being  your  belief,  after 
vainly  having  sought  alleviation  at  the  hands  of  the  offi- 
ciary of  the  churchy  you  are  tempted  to  present  the  mat- 
ter to  the  congregation.  You  cannot  see  that  any  harm 
will  come  from  so  doing.  It  may  not  have  occurred  to 
you  that  unless  you  are  unusually  wary  and  skillful  in  the 
presentation  of  your  case^  the  people  will  construe  your 
words  into  a  dunning  notice.  Occasions  may  arise,  and 
doubtless  do  arise,  when  it  may  be  proper  for  a  financial 
statement  to  be  made  to  the  whole  assembly  of  worship- 
pers. When  this  is  to  be  done,  and  your  salary  is  largely 
involved,  induce  the  treasurer  or  a  trustee  to  present  the 
matter.  If  you  feel  that  you  can  add  anything  thereto,  it 
is  your  privilege,  and  you  can  do  so  with  a  little  better 
grace  on  account  of  Avhat  has  preceded.  Never,  if  you 
can  avoid  it^  say  anything  about  your  salarv,  which  will 
sound  like  dunning,  or  that  will  be  harsh  or  denunciatory. 
To  talk  it,  as  some  preachers  are  in  the  habit  of  doing, 
every  tew  Sabbaths,  is  not  only  grossly  inconsistent  with 
their  calling  and  the  place  they  occupy,  but  tends  to  give 
the  impression  that  they  are  preaching  for  money  and  not 
for  souls.  And  yet  there  are  times  when  something  must 
be  said  and  done,  or  men  of  God  will  be  under  the  neces- 
sity of  discontinuing  their  labors  or  hampering  themselves 
with  debt.  When  such  a  crisis  arises^  the  best  way  is  to 
lay  the  matter  before  the  officers  of  the  church.  If  they 
heed  you  not,  and  you  cannot  supplement  your  depleted 
income  by  writing  for  the  press,  or  teaching  school,  or  in 
some  other  dignified  way — until  you  can  find  a  new  field 
of  labor — state  your  case  in  a  manly,  straightforward 
manner  to  the  congregation,  and  if  succor  does  not  come 
to  you,  either  by  the  salary  being  paid,  or  those  in  author- 
ity releasing  you,  then  release  yourself^  and  go  elsewhere. 
The  Lord  himself  has  assured  us  that  "the  laborer  is 
worthy  of  his  hire.'* 

It  is  well  to  learn  the  lesson  at  the  very  beginning 

173 


of  your  ministry  that  little  of  a  personal  character  is  to 
find  utterance  in  the  pulpit.  If  you  may  not,  as  a  rule, 
speak  of  your  support  there,  neither  may  you  make  it  the 
forum  in  which  to  air  your  personal  piques  and  misunder- 
standings. Perhaps  someone  has  said  something  about 
you  which  was  very  unkind  and  unjust.  You  may  have 
been  compared  unfavorably  to  your  predecessor.  Or  you 
may  not  have  called  on  someone  often  enough,  and  for 
this  you  are  severely  criticised.  But  this  has  not  been 
done  in  a  dignified  manner,  nor  by  the  critic  in  person. 
It  has  come  to  you  in  a  round  about  way,  nevertheless  in 
a  way  which  makes  you  feel  that  you  would  be  justified 
in  vindicating  yourself  against  such  aspersions.  If  you  are 
naturally  a  man  of  belligerent  tendencies,  the  temptation 
to  boldly  defend  yourself  is  well  nigh  overpowering.  If 
you  conclude  to  do  so,  when  and  where  shall  it  be?  You 
cannot  very  well  find  out  the  originator  of  the  criticism. 
And  then  it  has  spread  all  through  the  congregation. 
You  come  to  the  conclusion  that  the  only  place  open  to 
you  for  making  your  defense  is  the  pulpit.  And  yet  this 
is  just  the  place  where  it  should  not  be  made.  It  will 
be  far  better  to  be  silent  there  than  to  enter  upon  either 
a  mild  or  vigorous  defense.  For  these  reasons,  among 
others,  there  will  be  some  in  your  audience  who  will  hear 
of  your  grievance  for  the  first  time  when  you  yourself 
speak  of  it.  Further,  some  will  regard  your  explanation 
or  defense  as  unsatisfactory.  Then  again  you  take  an 
undue  advantage  of  your  critics,  for  they  cannot  reply  if 
they  were  so  disposed.  This  is  what  our  English  breth- 
ren call  ''pulpit  proof/'  which  is  no  proof  at  all.  There- 
fore, avoid  carrying  differences  into  the  Lord's  house. 
If  you  have  a  grievance  with  any  brother,  seek  its  settle- 
ment in  the  proper  place  and  in  the  proper  manner.  That 
fortitude  of  which  St.  Paul  speaks  is  never  more  in  de- 
mand by  the  man  of  God  than  in  his  silently  ignoring 
many  of  those  little  irritating  complaints  which  he  some- 

174 


times  hears  reported  about  him,  and  in  refraining  from 
making  any  mention  of  them  from  the  sacred  desk. 

In  your  capacity  as  pastor,  you  will  become  the  one 
person  in  your  parish  to  whom  much  that  transpires, 
whether  it  be  good  or  whether  it  be  bad,  will  come.  You 
will  hear  of  the  misfortunes  and  the  good  fortunes  of 
your  people.  If  there  is  any  news,  or  gossip,  or  scandal, 
going  the  rounds,  you  will  probably  soon  be  posted  re- 
garding it.  You  will  be  asked  what  you  think  of  the  con- 
duct of  this  and  that  person?  If  this  and  that  person  has 
not  had  an  altercation?  Tliere  will  be  individual  mis- 
understandings and  family  feuds  brought  to  your  atten- 
tion. You  will  feel  at  times  as  though  some  of  them 
have  been  greatly  exaggerated  and  that  you  should 
speak  about  them.  You  ask  yourself,  ''what  shall  I  do 
to  set  matters  right  when  they  have  gone  wrong?"  First 
when  any  such  matters  come  to  your  ear,  keep  your  own 
counsel.  Take  time  to  investigate  the  truthfulness  or 
falsity  of  what  you  hear.  If  the  statements  are  confirmed 
and  you  conclude  that  it  would  be  wise  for  you  to  inter- 
fere, do  so  in  private,  and  as  a  peacemaker,  and  not  as 
a  meddler  or  busy-body.  Under  no  circumstances  what- 
ever repeat  what  you  have  heard  in  one  household  which 
may  be  derogatory  in  another.  You  are  to  be  a  house 
going  pastor,  but  not  a  tale  bearer  or  news  monger. 

Strange  as  it  may  seem  there  are  men  in  the  ministry 
who,  instead  of  allaying  strifes  among  their  members,  stir 
them  up  and  sometimes  foment  broils  where  there  are 
none.  True  there  are  black  sheep  and  unruly  bucks  in 
every  flock.  They  are  constantly  wandering  or  striving. 
The  shepherd's  business  is  to  bring  the  wandering  ones 
back  to  the  fold  and  the  tuppers  under  su'bjection.  It  is 
not  for  him  by  word  or  act  to  make  it  easy  for  them  to 
continue  their  course.  He  must,  therefore,  never  incite 
or  encourage  them,  but  restrain  them.  This  he  may 
most  effectively  accomplish  by  private  admonition  and 

175 


personal  care.  Nothing  can  be  more  disastrous  or  de- 
moralizing than  for  him  to  make  mention  of  any  of  these 
incidents  in  the  sanctuary  service.  Should  he  do  so^  he 
will  advertise  from  his  pulpit  the  gossip  of  the  parish. 
Then  instead  of  his  efforts  making  for  peace  and  quiet- 
ness, they  tend  to  keep  the  rumors  afloat  and  the  trouble 
brewing.  Many  a  community  has  been  kept  in  a  state  of 
unrest  and  disquietude  by  the  uncautious  and  unwise 
comments  of  the  preacher  regarding  the  private  and  fam- 
ily affairs  of  the  members  of  his  church.  And  many  a 
church  has  been  honey-combed  and  rent  asunder  by  the 
differences  of  its  members  or  by  the  pastor  repeating  his 
confidential  disclosures  and  reiterating  the  reports  of 
some  of  this  mischief-making  gossip. 

Public  prayer,  like  preaching,  is  not  always  flawless 
or  unobjectionable.  It  is  frequently  marred  by  infelici- 
tous petitions  and  glaring  improprieties.  If  there  is  such 
a  thing  as  playing  to  the  galleries,  there  is  such  a  thing 
as  praying  to  the  galleries.  Almost  everybody  has  heard 
of  the  newspaper  correspondent  who^  in  reporting  the 
account  of  a  religious  meetings  very  naively  described  the 
prayer  as  "one  of  the  finest  ever  made  to  a  Boston  audi- 
ence." The  reason  for  thus  writing  it  up  was  that  it  was 
offered  to  the  people  and  not  to  the  Lord.  Another  form 
of  infelicitous  praying  is  in  making  mention  of  parties 
present.  During  presidential  campaigns,  some  ministers, 
when  the  candidates  for  office  are  in  the  audience,  pray 
in  such  a  way  as  to  clearly  indicate  that  the  prayer  was 
for  their  ear  rather  than  the  ear  of  God.  It  is  likewise 
common  to  hear  some  ministers  pray  for  this  highly  in- 
tellectual audience  and  for  the  highly  cultured  brother 
who  is  to  preach  to  us,  and  for  the  most  eloquent  sermon 
that  we  have  just  heard.  These  and  kindred  other 
phrases  are  entirely  out  of  place  in  public  petition. 

Still  another  form  of  maledroit  praying  has  been  per- 
ceptible and  palpable  in  many  pulpits  of  late  years.     In- 

176 


stance  the  many  petitions  which  have  been  offered  for 
Cuba,  Greece  and  Ireland  at  periods  when  there  has  been 
a  kind  of  religious  jingoism  in  the  air.  The  praying  too 
often  has  been  to  the  sympathizers  of  these  people  and 
these  countries  and  not  so  much  to  God  for  them.  To 
pray  for  the  oppressed  and  down-trodden,  to  seek  divine 
help  and  divine  favor  in  behalf  of  those  who  are  strug- 
gling against  unnumbered  foes,  is  perfectly  in  accord  with 
the  teachings  of  God's  word.  It  should,  however,  only 
be  made  in  cases  in  which  there  is  no  doubt  as  to  the 
right  of  the  oppressed,  and  then  in  language  suitable  to 
supplication  and  not  to  special  pleading  before  men. 
Guard  against  these  common  and  glaring  faults.  If  you 
do  not,  you  will  be  liable  to  disgust  the  men  for  whom 
you  are  praying,  injure  the  cause  for  which  you  make  en- 
treaty, shock  the  more  devout  of  your  congregation,  and 
stultify  yourself  as  a  minister  of  Jesus  Christ. 

But  because  pulpit  prayers  are  sometimes  injudicious 
and  unappropriate,  I  most  emphatically  dissent  from  the 
latest  move  which  is  being  made  in  some  quarters  to 
abolish  them.  For  example.  Dr.  J.  E.  Roberts,  pastor  of 
the  Church  of  the  World  (a  portentious  appellation)  re- 
cently organized  at  Kansas  City,  Missouri,  announces 
that  prayer  will  form  no  part  of  the  services  hereafter. 
He  proceeds,  'T  believe  that  praying  in  pubHc  has  become 
to  be  a  purely  perfunctory  performance,  that  had  better 
be  abandoned.  It  lacks  the  spontaneousness  which 
should  characterize  the  effort.  Sincerity  also  is  absent. 
The  minister  in  the  regular  program  at  the  due  intervals 
arrives  at  the  stage  where  a  prayer  is  prescribed.  He 
may  or  may  not  feel  like  it,  but  his  instructions  are  plain 
and  he  prays.  It  is  sentiment  rather  than  reason,  and  he 
talks  to  the  crowd  more  than  to  the  great  unknown.  If 
we  have  prayers  they  will  be  free  and  rational.  I  would 
as  soon  make  a  prayer  anywhere  else  as  in  a  church. 
Prayers  in  church  are  always  influenced  by  surroundings 

177. 


and  traditions.  Did  you  ever  take  short-hand  notes  on 
the  average  prayer  in  the  church?  No?  Well  try  it,  and 
you  will  be  surprised  at  the  collection  of  words  you  ob- 
tain. All  these  prayers  at  the  opening-  of  congress,  at 
political  meetings,  and  other  public  gatherings  are  a 
travesty.''  All  of  which  may  be  true,  when  the  form  and 
the  letter  are  prominently  present  in  the  prayers  and  the 
spirit  and  feeling  arc  conspicuously  absent.  This  fact, 
however,  is  not  sufficient  to  justify  their  abrogation. 

Making  light  of  sacred  things,  persons,  and  places, 
is  extremely  reprehensible.  To  speak  flippantly  and 
jauntily  in  the  pulpit  on  such  subjects  is  grossly  irrev- 
erent, and,  I  fear,  borders  on  the  unpardonable  sin. 
There  is  in  most  men  that  which  may  be  called  "wit"  or 
"humor."  Many  preachers  have  quite  a  modicum  of  it, 
which  occasionally  needs  repressing.  But  not  because 
it  is  not  as  legitimate  to  provoke  a  smile  as  to  draw  a 
tear.  Indeed,  unless  you  can  do  the  one,  it  is  doubtful 
whether  you  will  ever  accomplish  the  other.  And  yet 
both  may  be  the  outward  evidences  of  an  inward  emotion 
which  is  the  precursor  of  an  acceptance  of  some  divine 
truth.  The  objection  to  the  exercise  of  the  gift  of  fa- 
cetiousness  or  the  gift  of  pathos,  by  which  either  of  these 
results  is  brought  about,  lies  in  its  employment  for  the 
mere  sake  of  provoking  a  laugh  or  shedding  a  tear.  If 
the  utterance  of  some  pungent  truth  or  some  pathetic  in- 
cident produces  either  it  is  not  necessarily  wrong.  It  is 
in  trying  to  be  funny  for  the  purpose  of  making  your 
auditors  laugh.  It  is  in  trying  to  'be  smart  by  giving  a 
comical  turn  to  some  serious  event,  or  in  making  ludi- 
crous that  which  is  momentous  and  awe-inspiring.  As 
when,  for  example,  one  jests  about  Jonah  and  the  whale, 
or  Balaam  and  his  ass.  Such  a  practice  is  censurable  in 
the  minister,  at  any  time,  and  under  any  circumstances. 
It  is  bad  enough  in  private  conversation,  in  the  pulpit  it 
is  nauseating  and  disgusting.    When  a  pastor  once  gets 

178 


the  name  of  joker  or  a  reputation  as  a  jester,  whether  this 
is  among  his  ministerial  brethren,  or  the  people  of  his 
Piock,  his  power  for  good  and  his  standing  for  that  which 
is  weighty  and  grave  in  import,  has  been  greatly  lessened 
if  not  destroyed. 

Another  fault  closely  akin  to  the  above,  to  which 
some  ministers  must  plead  guilty,  is  the  prevalent  custom 
of  story  telling.  Now  a  good  story  teller  of  a  good  story 
will  relieve  the  tedium  of  many  a  long  journey  and  wile 
away  the  hours  of  many  a  long  night.  The  danger  is 
that  story  telling  may  become  a  habit.  It  may  be,  and 
has  become  a  sort  of  rivalry  among  ''men  of  the  cloth," 
one  vying  with  another  to  see  w'ho  can  tell  the  best  story. 
Alas !  truth  compels  me  to  say  that  in  some  instances  it 
is  not  the  best  but  the  worst  story  which  is  regarded  as 
the  best.  There  are  few  of  us  who  cannot  tell  a  story  and 
fewer  still  who  do  not  enjoy  hearing  one  told.  But  far 
be  it  from  anyone  called  to  the  sacred  office  to  repeat  or 
give  countenance  to  any  anecdote  or  incident  which  is  in- 
delicate, smutty,  or  irreverent.  Remember  the  rebuke 
General  Grant  once  administered  to  one  of  his  officers 
who,  being  about  to  tell  an  indecent  incident,  inquired  if 
there  were  any  ladies  present,  to  which  the  General  made 
reply,  "No,  but  there  are  gentlemen."  This  answer  had 
the  efifect  of  keeping  the  officer's  lips  sealed.  Pity  it  is 
when  men  of  God  exaggerate  and  stretch  a  story  about  a 
fish,  a  horse,  or  fabricate  a  story  to  beat  one  that  someone 
else  may  have  told.  When  they  hesitate  not  to  repeat 
some  salacious  tale  they  have  read  or  heard,  which  should 
make  a  man  blush  to  know,  much  more  to  recount. 
Neither  tell  nor  listen  to  anything  which  purports  to  be 
about  a  woman's  escapades,  or  a  lecher's  adventures,  or 
anything  that  would  be  regarded  as  immodest  or  impure. 
But  "whatsoever  things  are  true,  whatsoever  things  are 
honest,  whatsoever  things  are  just,  whatsoever  things  are 
pure,  whatsoever  things  are  lovely,  whatsoever  things  are 

179 


of  good  report,  if  there  be  any  virtue,  and  if  there  be  any 
praise,  think  on  these  things,"  Hsten  to  these  things,  and 
concerning  these  things  speak. 

Just  now  much  is  being  written  and  said  about  plag- 
iarism. What  is  it?  Briefly  answered  it  is  theft.  The 
word  is  a  derivative  from  "plagiary"  of  Latin  origin.  The 
Romans  regarded  a  plagiary  as  a  kidnapper,  a  person 
who  stole  men,  and  sold  them  into  slavery.  One  of  their 
writers  applies  this  epithet  to  a  man  who  steals  the  ideas 
and  words  that  belong  to  another,  hence  the  significance 
attached  to  the  word  plagiarism  to-day.  It  seems  to  be 
an  incongruity  to  warn  men  who  preach  ethics  and  moral- 
ity against  theft.  And  yet,  that  some  of  these  very  men 
have  been  guilty  of  the  crime  has  been  again  and  again 
put  beyond  a  peradventure.  How  they  could  do  it,  is 
either  because  they  do  not  see  the  heinousness  of  the  act, 
or  else  their  moral  perceptions  are  naturally  obtuse^  or 
by  practice  of  the  evil  have  become  blunted.  Much  diffi- 
culty attaches  to  the  treatment  of  this  subject  because 
most  of  our  knowledge  comes  to  us  from  other  sources. 
There  is  little  originality  in  the  sense  that  our  thoughts, 
information  and  language  differ  essentially  from  others 
who  might  write  or  speak  on  the  same  themes.  The 
spider  spins  his  gossamer  web  from  his  body,  and  this 
gossamer  line  may  be  said  to  be  original  with  the  spider. 
The  matter,  however,  of  which  it  is  composed  was  in 
existence  as  matter  before  it  took  the  form  of  a  thread  of 
gossamer.  It  was  incorporated  into  the  corpus  of  the 
spider,  but  was  first  animal  or  vegetable  matter,  if  we  go 
far  enough  back  in  our  analysis. 

If  in  following  the  analogy,  the  student  will  take 
into  his  mental  apparatus  what  he  sees,  hears  and  reads, 
and  spin  it  out  not  as  it  went  in,  but  as  he  desires  it  to 
take  shape,  the  output  will  be  original  both  in  matter 
and  form.  To  explain  further,  that  which  he  saw  was 
an  action,  he  depicts  it;  that  which  he  heard  or  read  was 

180 


general  in  its  character,  he  transmutes  it  into  the  con- 
crete; it  was  without  any  application,  or  object,  he  fo- 
cuses it,  and  applies  it.  Metaphorically  speaking,  it  was 
round  when  it  entered^  square  when  it  came  out.  It  was 
in  chunks  when  appropriated,  in  fine  sinuous  form  when 
it  was  disgorged.  When  a  man  thinks  for  himself,  even 
though  he  may  have  ideas  that  are  almost  facsimiles  of 
the  ideas  of  another,  and  even  though  he  may  express 
them  in  almost  identical  language,  this,  unless  he  has  in- 
tentionally compared  or  omitted  the  thought  and  verbal 
construction,  is  not  plagiarism.  The  question  then  re- 
currs,  "what  is  plagiarism?"  It  is  to  take  a  sermon  or  a 
speech  as  a  whole  and  deliver  it  verbatim  et  liter{itim, 
without  giving  credit  to  the  author.  It  is  to  take  the 
sketch  or  outline  of  a  sermon  and  use  it,  filling  in  your 
own  matter,,  unless  it  is  stated  that  the  framework  is  from 
the  hands  and  brains  of  its  constructor.  I  am  of  the 
opinion  that  extemporaneous  preachers  are  not  tempted 
to  purloin  others'  sermonic  matter  to  the  same  extent  as 
those  who  write  out  their  sermons  in  full  and  read  the 
same.  The  reason  for  this  is  that  they  are  compelled  by 
their  very  method  of  preparation  and  delivery  to  think 
more  for  themselves.  The  others  become  accustomed  to 
insert  whole  sentences  and  paragraphs  from  other  writers 
into  their  own  compositions.  It  is  charitable  to  suppose 
that  they  forget  to  put  the  quotation  marks  around  them, 
or  give  due  credit  to  them  when  delivered.  Not  always 
though;  for  it  is  certainly  alarming  to  what  an  extent 
literary  theft  has  been  practiced  by  men  of  the  craft.  Only 
a  few  months  ago  a  celebrated  doctor  of  divinity  preached 
a  sermon  belonging  to  another  D.D.  taken  from  a  printed 
volume.  He  was  detected^  and  gibbeted  by  the  press.  It 
has  been  reported  that  the  pulpit  of  one  of  the  First 
Churches  of  an  inland  city  of  the  State  of  New  York 
being  vacant,  two  of  the  candidates  preached  identically 
the  same  sermon. 

181 


Undoubtedly  the  story  of  the  licentiate  who  preached 
before  the  presbytery  a  fine  sermon  on  trial  is  familiar  to 
some  of  my  readers.  When  he  had  retired  that  his  case 
might  be  considered,  a  brother  arose  and  said,  "the  ser- 
mon was  a  masterpiece^  but,  it  was  not  the  young  man's 
own  production,  for  I  myself  have  seen  it  and  read  it  in  a 
printed  book  of  sermons."  The  young  man  was  sent  for, 
confronted  with  the  facts,  acknowledged  their  correct- 
ness^ but  added,  'T  heard  this  sermon  preached  by  the 
brother  who  objects  now  to  its  being  preached  to  me.  I 
was  so  impressed  with  it  that  I  concluded  to  preach  it  at 
this  time."  No  record  is  made  of  what  was  done  with 
the  older  minister,  but  the  younger  one  was  dropped,  and 
so  should  the  older  have  been  likewise.  Great  care  then 
needs  to  be  exercised  at  this  point.  Do  not  see  how  near 
you  can  come  to  this  danger  line,  but  how  far  you  can 
keep  away  from  it.  I  have  heard  of  a  preacher  who 
bought  a  volume  of  printed  sermons  and  began  to  preach 
them  in  order  and  in  general  outline.  When  expostulated 
with,  he  tartly  replied  that  he  had  bought  the  sermons, 
and  now  could  do  what  he  pleased  with  them,  because 
they  were  his  own.  A  strange  kind  of  ownership  this ! 
It  is  sometimes  legitimate  and  proper  for  one  preacher  to 
take  the  same  text  and  subject  in  preaching  a  sermon  as 
some  other  preacher  may  have  selected  and  used  before 
him.  But  even  when  he  does  this  it  would  be  best  that  he 
should  do  so  only  when  the  subject  is  a  scriptural  or  the- 
ological one.  In  such  a  case,  both  preachers  came  at  it 
indirectly,  or  directly,  from  the  Word  of  God.  But  even 
this  should  be  done  charily,  and  with  great  caution,  cir- 
cumspection and  conscientiousness. 

It  seems  to  be  generally  conceded  that  in  using  mat- 
ter from  standard  authors,  and  particularly  when  the  ci- 
tation is  familiar,  it  is  not  necessary  to  give  credit  in  pub- 
lic discourse.  For  example,  in  quoting  from  Longfel- 
low's "Psalm  of  Life,"  or  Bryant's  "Thanatopsis,"  or  one 

182 


of  Shakespeare's  tritest  sayings,  it  is  supposed  that  their 
authors  will  be  instinctively  and  instantly  recognized 
without  their  names  being  mentioned.  The  same  remark 
holds  true  of  proverbs,  and  fables,  and  apothegms.  In 
these  last  instances,  it  would  puzzle  a  wiser  than  Solomon 
to  say  who  first  wrote  them. 

The  practice  of  the  Rev.  John  Wesley  as  outlined  in 
the  preface  to  the  first  volume  of  his  printed  sermons 
regarding  the  use  of  knowledge  is  to  be  commended. 
"My  design,"  he  tells  us,  "is,  in  some  sense,  to  forget  all 
that  ever  I  have  read  in  my  life.  I  mean  to  speak,  in 
the  general,  as  if  I  had  never  read  one  author,  ancient 
or  modern  (always  excepting  the  inspired).  I  am  per- 
suaded that  on  the  one  hand  this  may  be  a  means  of  en- 
abling me  more  clearly  to  express  the  sentiments  of  my 
heart,  while  I  simply  follow  the  chain  of  my  own  thought, 
without  entangling  myself  with  those  of  another  man, 
and  that  on  the  other  I  shall  come  with  fewer  weights 
upon  my  mind,  with  less  of  prejudice  and  prepossession, 
either  to  search  for  myself,  or  to  deliver  to  others  the 
naked  truths  of  the  Gospel."  The  position  taken  in  this 
excerpt  I  believe  to  be  the  best  for  the  man  of  God  to 
occupy,  both  as  a  student  and  as  a  minister.  Meddle  with 
all  knowledge  from  all  quarters.  Let  it  become  thor- 
oughly assimilated,  and  then  present  it  in  the  peculiar 
mould  of  his  own  mentality  and  the  rhetorical  structure 
of  his  own  style. 

Before  leaving  this  most  interesting  and  important 
topic,  I  desire  to  insert  a  few  words  from  the  inimitable 
Simpson.  They  are  as  follows :  "The  materials  collected 
should  be  thoroughly  digested;  they  should  be  trans- 
formed and  transmuted  into  one's  current  thought.  In 
this  way,  the  individual's  performance  will  be  original  in 
its  character  and  in  its  structure,  and  will  be  enriched 
with  thoughts  and  illustrations  of  'beauty  and  grandeur 
which  shall  give  to  it  a  higher  character  and  greater  force. 

183 


This  will  not  be  plagiarism,  for  it  is  not  the  simple  use  or 
quotation  of  another  man's  work,,  but,  like  the  stream 
whose  own  channel^  making  its  own  music  as  it  goes.  We 
coin  few  new  words.     The  greatest  inventors  create  no 
material,  they  simply  place  in  new  relations  what  has 
been  already  known."     Think  out  what  you  speak,  or 
write,  or  read,  even  though  it  may  not  seem  to  you  as 
chaste,  vigorous,  or  superb  as  that  which  someone  else 
may  have  written  or  spoken.    Its  compensation  lies  in  the 
fact  that  it  is  your  own,  and  not  another's.    This  is  com- 
pensation enough  to  the  truely  independent  and  consci- 
entious man.    Such  an  one  will  never  answer  to  the  pic- 
ture limned  by  Cowper,  when  he  asks : 
"Is  it  like?    Like  whom? 
The  things  that  mount  the  rostrum  with  a  skip, 
And  then  skip  down  again ;  pronounce  a  text ; 
Cry  -hem ;  and  reading  what  they  never  wrote 
Just  fifteen  minutes,  huddle  up  their  work^ 
And  with  a  well-bred  whisper  close  the  scene !" 

The  gravest  and  greatest  peril  which  confronts  min- 
isters generally  is  the  infatuation  of  woman's  charms. 
This  is  peculiarly  true  of  youngerly  and  unmarried  men. 
They  find  that  mothers  have  marriageable  daughters,  and 
that  the  daughters  themselves  know  they  are  marriage- 
able. There  will  be  coquetting  and  rivalry  on  the  part  of 
'both  mothers  and  daughters  to  capture  the  young 
domine.  Unless  he  is  wary  and  wise,  he  will  find  himself 
in  a  silken  mesh  which  will  as  eflfectually  bind  him  as  the 
coarser  and  stronger  strands  of  a  hempen  cord.  Paul's 
advice  to  Timothy,  under  like  circumstances  is,  "Treat 
the  elder  women  as  mothers,  the  younger  as  sisters,  with 
all  purity."  Pattern  after  this  precept  and  you  will  not 
sustain  loss  of  reputation  or  influence  among  your  people. 
Disregard  it  and  you  cannot  prevent  either.  Be  careful 
about  trifling  with  the  feelings  of  your  fair  parishioners. 
Should  you  discover  that  you  are  raising  hopes  by  your 

184 


attentions  to  anyone  of  them  which  you  do  not  intention- 
ally plan  to  originate  and  consummate,  discontinue  them 
at  once.  Never  be  guilty  of  making  love  to  a  number  of 
"hellae  feminaeJ'  Should  you  desire  to  become  the  fiance 
of  some  fair  maiden  be  manly  and  open  in  your  advances 
to  her.  But  always  have  a  practical  side  to  your  affection, 
and  let  it,  if  within  your  power,  center  upon  someone  who 
will  be  a  real  help-meet  to  you  in  your  chosen  profession. 

Not  only_,  however,  are  the  youngerly  men  entangled 
at  times  by  the  entrancing  and  winning  graces  of  the  fair 
sex,  but  it  happens  (not  frequently,  thank  God)xthat  min- 
isters of  accredited  wisdom  and  abiHty  so  far  forget  them- 
selves, as  to  be  overcome  by  beastly  sensuality,  make  de- 
bauches of  themselves,  and  bring  their  brethren  into  ill- 
repute.  Right  here,  "let  him  that  thinketh  he  standeth 
take  heed,  lest  he  fall."  And  for  this  reason,  there  are  so 
many  ways  by  which  a  man's  downfall  is  brought  about 
that  he  may  be  tottering  to  the  fall  before  he  knows  it. 
David's  sin  is  not  extinct  in  David's  priestly  line.  Not- 
withstanding, no  extenuation  or  exoneration  is  offered  for 
it  here.  Whenever  this  transgression  is  committed  the 
culprit  should  be  exposed  and  punished.  This  should  be 
done  to  vindicate  the  purity  of  the  ministry  and  the  sanc- 
tity of  the  church  of  God. 

In  writing  on  "The  Evil  Deeds  of  Ministers,"  Dr. 
Buckley — after  referring  to  jealousy  which  led  a  Southern 
negro  preacher  to  shoot  fatally  another  colored  preacher 
— with  his  usual  outspoken  positiveness,  justly  declares: 
"When  ministers  commit  crime  the  last  plea  that  should 
be  entertained  in  their  behalf  is  the  nature  of  their  pro- 
fession. Violators  of  the  law  should  be  tried,  acquitted 
or  condemned,  without  distinction  of  creed,  cassock,  or 
race."  Ministerial  crimes  are  certainly  increasing  in  num- 
ber, and  it  behooves  all  denominations  to  co-operate  for 
the  purity  of  the  ministry.  All  organized  communions 
should  exercise  a  strict  discipline,  and  conscientious  lay- 

185 


men  should  allow  no  scandal  to  arise  concerning  their 
pastors,  and  no  suspicious  conduct  to  pass  unnoticed. 
Whatever  be  the  true  translation,  the  English  version  of 
the  passage,  ^'Abstain  from  all  appearances  of  evil"  is 
safe,  and  the  only  safe  rule  for  the  Christian's  practice ; 
and  it  is  vital  to  the  minister's  influence  not  only  that  he 
should  be  above  suspicion  but  that  he  should  be  able 
to  resist  that  subtlest  of  all  temptations,  "No  one  will  be- 
lieve evil  of  me" — a  suggestion  as  beguiling  as  "Ye  shall 
not  surely  die." 

Beware  of  the  fair  callers  who  come  to  the  parsonage 
alone  and  after  dusk,  but  are  afraid  to  return  home  alone. 
Do  not  admit  any  such  to  your  study.  If  they  wish  to  see 
you  privately  receive  them  in  your  parlor.  In  your  rela- 
tions with  women  avoid  the  very  appearance  of  silly  fond- 
ness or  over  familiarity.  Be  chary  in  your  intercourse 
with  them  and  circumspect  in  your  conversation.  Shun 
the  coquette  and  the  flirt.  It  may  needs  be  that  occa- 
sion will  arise  when  you  will  be  compelled  to  manifest 
a  brusqueness  and  rudeness  which  almost  amount  to  un- 
gentlemanliness.  If  your  reputation  is  at  stake  you  should 
not  hesitate  to  do  so.  Better  be  divested  for  a  time  of  this 
grace  than  your  good  name,  which  is  better  than  anything 
which  can  be  compared  to  it. 

Some  most  painful  instances  have  come  under  my 
observation  where  much  damage  has  been  done  the  cause 
of  Christ  by  the  indiscretion  of  its  chief  exponents.  Such 
as  for  example  where  ministers  have  carried  in  their 
buggy  the  organist,  or  chorister,  back  and  forth  to  the 
afternoon  or  evening  church  service.  Where  preachers, 
under  the  pretext  that  it  was  stormy  and  dark,  have  re- 
mained all  night  at  the  homes  of  widows,  when  their  own 
homes  perhaps  have  not  been  a  mile  away.  Where,  after 
church,  the  fair  admirers  of  the  pastor  have  tarried  with 
him  in  the  church  for  a  tctc-u-tctc.  Such  conduct  shows 
a  lack  of  thought,  a  want  of  discretion,  and  a  carelessness 

186 


well  nigh  amounting  to  criminality.  Under  such  circum- 
stances no  wonder  gossip  and  scandal  and  calumny 
spread.  The  marvel  would  be  if  they  did  not,  in  view  of 
the  actions  of  those  who  furnish  such  prolific  causes  on 
which  to  base  them.  The  above  acts  may  be  perfectly 
harmless  and  innocent  in  themselves,  nevertheless  they 
will  give  rise  to  uncanny  comments,  damaging  remarks, 
and  sometimes  are  the  sure  forerunners  of  a  fall.  It  is 
sad  to  read  occasionally  in  the  public  prints  of  some  in  the 
sacred  office  who  have  totally  forgotten  themselves,  given 
way  to  their  animal  propensities,  yielded  to  temptation, 
and  made  a  shipwreck  for  both  worlds.  Alas !  that  there 
should  be  any.  There  will  be  fewer  in  time  to  come  if 
the  broad  hints  here  given  are  duly  considered  and 
heeded. 

Avoid  debt  as  you  would  plague.  Make  no  purchases 
unless  you  are  able  to  pay  cash,  is  generally  one  of  the 
best  maxims  to  follow.  It  is  preferable  to  do  without 
some  articles  than  to  become  involved  financially  in  ob- 
taining them.  If  one  never  buys  anything  unless  he  abso- 
lutely needs  it,  he  will  ordinarily  be  able  to  keep  within  his 
income.  Bear  in  mind  that  nothing  is  cheap  unless  you 
must  have  it.  Do  not  be  tempted  to  make  a  purchase 
simply  because  it  seems  to  you  to  be  a  bargain  from  a 
commercial  standpoint,  when  as  measured  by  your  re- 
quirements it  may  be  decidedly  expensive.  If  you  cannot 
aft'ord  a  servant  get  along  without  one.  Should  you  be 
unable  to  keep  a  horse  for  family  and  parish  purposes,  try 
walking.  It  is  expected  that  of  all  men  who  will  leave 
bills  unpaid,  ministers  are  the  last.  Notwithstanding  it 
is  said  of  some  of  them  that  they  owe  everybody  in  the 
community.  When  this  is  the  case  the  cause  of  religion 
is  greatly  retarded.  Any  man  of  whom  this  may  be  truth- 
fully averred  is  standing  in  the  way  of  sinners.  It  will  be 
more  by  good  luck  than  by  good  management  if  he  does 
not  become  one^  if  to  be  in  debt  is  sinful.     Of  this  there 

187 


is  no  doubt  in  some  instances.  Observe  the  apostalic 
rule  and  "owe  no  man  anything."  Be  not  a  borrower 
unless  you  intend  to  pay  back  again.  This  is  what  some 
so-called  men  do  not,  and  thus  immerse  themselves  in 
debt  and  obloquy.  When  leaving  one  town  to  take 
charge  of  a  church  in  another,  be  sure  and  settle  up  little 
bills.  If  you  must  owe  anyone,  it  is  better  to  owe  one 
person  than  twenty.  These  observations  may  seem  im- 
practicable of  observance.  Sometimes  it  may  be  found 
that  they  are.  Shortages  in  salary,  extravagance  in  living 
and  dressing,  sickness  and  financial  losses  may  interdict 
and  prevent  their  being  carried  into  effect.  These  causes 
furnish  the  exceptions.  By  practicing  economy,  by  being* 
scrupulously  honest  in  business  relations,  by  excluding 
the  luxuries,  and  being  contented  with  the  necessaries,  it 
will  be  within  the  possibilities  of  preachers  in  general  to 
pay  as  they  go. 

In  doing  so,  due  care  needs  to  be  exercised  that  they 
become  neither  impecunious  nor  parsimonious.  To  be  a 
close  figurer  in  all  business  transactions  is  better  than  to 
be  embarrassed  by  debt.  The  inference  is  not  that  you  are 
to  barter  or  "go  on  tick"  in  making  your  bargains.  Ask 
the  price  of  the  article,  and  if  you  think  that  it  is  a  fair 
one  and  within  your  means  pay  it  and  take  the  article.  If 
not,  leave  it  without  making  any  comments.  You  are  to 
be  an  example  unto  your  flock  in  liberality  as  well  as  in 
charity  and  the  other  Christian  graces.  Hence  because 
you  are  a  pastor  you  are  not  excused  from  giving  unto 
the  Lord  according  as  he  hath  prospered  you.  It  must 
be  apparent  that  precept  will  not  always  answer  in  the 
matter  of  raising  church  finances  and  the  benevolent  col- 
lections. Give  yourself  and  urge  the  members  of  your 
family  to  give  at  the  same  time  you  urge  others.  Never 
pretend  to  give  by  subscribing  and  say  you  did  it  to 
prompt  someone  else,  but  you  wish  to  be  excused  from 
paying  it.    This  is  a  false  pretense  and  beneath  the  ethics 

188 


of  men  of  the  world,  much  more  men  with  high  moral 
standards.  Stinginess  is  not  compatible  with  Christian- 
ity. It  makes  the  churl  liberal,  it  opens  hearts  and  homes 
and  purses  when  it  enters.  Let  its  influence  be  broadly 
and  blandly  exemplified  and  exhibited  in  you. 

A  continuation  of  this  theme  leads  me  to  inveigh  for 
a  moment  against  a  kindred  evil.  It  is  sometimes  labelled 
"cousining,"  or  more  expressively  sponging.  It  mani- 
fests itself  in  asking  for  clergyman's  discounts,  half-rate 
permits,  and  free  passes.  It  is  the  mendicant  spirit  of 
the  friars  of  the  middle  ages  which  still  lingers  among  us. 
In  some  quarters  it  is  becoming  obsolete.  Many  self-re- 
specting members  of  the  profession  discountenance  it, 
while  the  persons  who  have  been  in  the  habit  of  extending 
such  favors  are  beginning  to  regard  the  clergy  as  equally 
able  to  pay  for  what  they  receive  as  any  other  class  of 
m.en.  Thus  a  pressure  is  being  brought  to  bear  from  all 
sides  which  will,  I  trust,  lead  to  a  reform  in  this  matter. 
Should  it  be  the  custom  of  merchants  and  according  to 
the  regulations  of  corporations  to  make  a  discount  or  a 
rebate  to  ministers,  and  they  should  extend  these  cour- 
tesies gratuitously  to  you,  it  is  not  discreditable  for  you 
to  receive  them,  but  never  at  the  expense  of  your  man- 
hood, your  independence,  or  self-respect.  If  Jonah,  the 
runaway  prophet,  paid  his  fare,  you  ought  to  pay  yours. 

In  traveling,  either  for  pleasure  or  on  business,  do 
not  go  to  your  ministerial  brother's  for  entertainment 
unless  he  knows  you  are  coming  and  should  give  you  an 
urgent  invitation  to  be  his  guest.  Be  fraternal  and  if  time 
permit  call  and  see  him,  but  give  him  to  understand  that 
you  are  not  present  to  encroach  upon  his  hospitality,  but 
out  of  respect  for  him  go  to  the  hotel  and  pay  your  way 
like  a  man,  or  stay  at  home  and  put  your  feet  under  your 
own  table.  About  all  the  use  some  country  domines  have 
for  their  brethren  in  the  larger  towns  and  cities  is  to  utilize 
them  as  caterers  and  hostlers.    Here  they  find  provender 

189 


for  themselves  and  beasts  free  gratis.  A  quarter  of  a  dol- 
lar would  save  the  parson's  larder  and  the  parson's  wife 
a  depletion  and  expletion^  which  to  him  and  his  spouse 
are  worth  twice  that  amount  in  worry  and  inconvenience. 

There  is  an  old  proverb  which  reads :  "Self-commen- 
dation is  no  recommendation."  Its  teaching  is  frequently 
i^-.iored  by  all  classes  of  men.  There  is  a  natural  desire 
which  scientifically  may  be  called  instinct  in  most  public 
men,  which  makes  them  pleased  to  be  noticed  and  praised. 
The  man  in  the  pulpit  is  no  exception  to  this.  He  likes  to 
have  someone  speak  well  of  him  and  his  efforts.  Also  to 
insert  in  the  local  or  church  paper  occasionally  a  write-up 
concerning  his  church  and  its  enterprising  pastor.  He 
will  gladly  be  interviewed  by  the  reporter.  A  hint  is  suffi- 
cient to  call  forth  for  publication  an  abstract  of  a  great 
sermon  recently  preached,  data  of  increasing  resources 
and  large  congregations.  Kept  within  proper  bounds  all 
this  may  be  legitimate  and  commendable.  Give  this  ten- 
dency leash  enough  and  it  will  run  to  extremes.  It  will 
not  be  satisfied  with  a  mere  notice  once  in  awhile  of  actual 
facts.  It  will  seek  to  be  continually  in  print.  It  will  lead 
10  eulogistic  and  egotistic  remarks  which  savor  of  self- 
conceit  and  self-aggrandizement.  Sometimes,  when  the 
news  cannot  be  furnished  the  editor  through  any  other 
channel,  the  pastor  will  himself  become  the  medium. 
Then  it  is  that  he  sings  his  own  song,  and  puffs  and  in- 
flates himself.  And  he  will,  at  times,  exalt  himself  and  the 
work  under  his  care  much  to  the  disparagement  of  his 
predecessor.  This,  on  the  principle  that  he  cares  not  who 
sinks  if  he  only  swims. 

This  puffing  of  preachers  and  churches  by  lay  admir- 
ers and  the  occupants  of  the  pulpits  themselves  has  some- 
times amounted  to  a  perfect  fad  in  this  country.  Let  us 
be  thankful  that  it  now  seems  to  be  on  the  wane.  Totter- 
ing fences  will  require  buttressing,  so  do  tottering 
churches.     When  the  local  or  church  paper  contains  a 

190 


gushing  account  of  how  Dr.  All-right  is  speaking  as  man 
never  spake,  drawing  multitudes  and  booming  the  finan- 
ces, look  out.  An  inflation  nearly  always  goes  before  a 
collapse.  In  church  matters  the  second  usually  follows 
close  upon  the  heels  of  the  first.  Should  others  desire 
to  speak  well  of  you,  or  write  laudatory  words  concern- 
ing you  and  your  work  without  your  personal  solicitation, 
accept  them  with  becoming  humility.  But  never  puff 
yourself.  "Let  another  praise  thee,  but  not  thine  own 
mouth,  a  stranger  and  not  thine  own  Hps." 

Next  to  declining  the  writing  of  eulogies  for  one- 
self and  his  church  is  that  of  writing  testimonials  for 
others.  Out  of  the  natural  goodness  of  their  hearts,  the 
desire  to  be  helpful,  and  speak  kind  words  to  others,  some 
preachers  have  besn  led  astray  in  writing  letters  of  intro- 
duction and  recommendations  of  character.  There  is  no 
mark  of  ''greenings"  so  conspicuous  as  the  glaring  and 
gusliing  encomiums  that  they  wTite  about  men,  books, 
organs,  nostrums,  patent  medicines,  and  countless  other 
articles  too  numerous  to  mention.  Their  names  are  on  the 
advertisement  sheets  of  newspapers,  pamphlets  and 
books.  Not  only  so,  but  in  these  days  they  allow  the 
photographer  to  vie  with  the  chirographer  and  throw 
their  picture  in  in  the  bargain.  When  a  lad  I  remember 
having  read  this  wise  saw,  from  whose  pen  I  know  not, 
neither  is  it  material,  namely:  "Fools  names  like  fools 
faces  are  always  seen  in  public  places."  A  severe  stric- 
ture, doubtless,  and  yet,  with  some  qualifications,  never 
truer  than  today.  We  have  struck  a  puffing  age  with  a 
picture  craze  attending  it.  The  two  together  are  almost 
too  much  for  the  vanity  of  some  of  the  clericals,  but  are 
viewed  as  comparatively  worthless  appendages  by  the 
shrewd  man  of  business.  The  name  of  Rev.  attached  to 
any  commodity  with  the  physiognomy  of  the  man  who 
bears  it  are  no  longer  regarded  in  the  mercantile  world  as 
credentials  of  a  superior  article.    They  are  considered  to 

191 


be  unmistakable  marks  of  conceited  men  who  are  longing 
for  notoriety,  and  can  come  at  it  in  no  other  way  than 
by  writing  recommendations  and  presenting  simulta- 
neously their  pictures  for  anything  that  may  be  put  upon 
the  market,  all  the  way  up  from  a  pill  to  a  tract  of  land 
containing  thousands  of  acres. 

The  persons  in  whose  interests,  financially  or  other- 
wise, these  advertisements  are  sent  forth^  know  that  there 
is  no  other  class  of  men  who  can  be  so  easily  induced  to 
comply  with  their  requests  for  favorable  representation. 
They  never  apply  to  lawyers  and  seldom  to  doctors.  Oh, 
no,  they  know  better  than  that.  The  people  will  listen 
to  the  preachers  !  Yes,  for  a  while  they  have.  Now  they 
are  no  longer  gulled  and  duped  by  them.  They  may  ac- 
cept from  their  lips  the  Gospel  as  truth,  but  no  longer 
what  they  say  or  write  about  patent  medicines  and  desir- 
able city  lots.  Withhold  your  autograph  and  photograph 
from  any  paper  which  claims  to  be  advertising  anything 
which  purports  to  heal  all  the  diseases  to  which  flesh  is 
heir,  or  to  give  unprecedented  bargains  for  the  money,  or 
that  will  make  one  as  rich  as  Croesus  in  a  few  years. 

Worrying  is  another  common  mistake  which  many 
make.  Somehow  the  thought  seems  to  possess  us  that  in 
proportion  to  our  worry  will  be  our  eflfort  and  success. 
Hence  the  anxiety  felt  as  the  sabbath  draws  near.  The 
solicitude  before  the  sermon  and  the  recrimination  after 
its  delivery.  The  fear  that  what  should  be  said  will  be  left 
unsaid,  and  that  which  we  intended  not  to  say  we  have 
said.  Preachers  not  only  worry  over  their  sermons  but 
over  their  work  among  their  people,  and  the  interests  of 
the  church,  until,  if  they  are  not  watchful,  they  become 
loaded  with  cares  and  anxieties  that  stifle  peace  and  pre- 
vent rest.  Sometimes,  in  spite  of  the  most  herculean  ef- 
forts and  faithful  parochial  work,  the  church  seems  to  be 
declining  in  interest,  power  and  numbers.  The  causes 
may  be  seen  and  known,  or  they  may  not.    Removals  by 

192 


change  of  residence,  death  and  disaffection  may  account 
for  this  decHne.  Or  some  new  departure  or  taking  ser- 
vice. Whatever  they  are,  this  condition  of  affairs  frets 
the  vigilant  and  devoted  shepherd. 

Then  there  is  the  worrying  connected  with  a  change 
of  pastorate,  the  precariousness  and  paucity  of  one's  in- 
come. The  fear  of  becoming  unacceptable  and  in  conse- 
quence being  retired  before  one's  time.  In  view  of  all 
these  and  many  other  causes  which  lead  to  worrying  and 
fretfulness,  our  daily  prayer  should  be  for  hopefulness, 
cheerfulness,  and  trustfulness.  Fret  not  thyself  against 
evil  doers,  neither  against  those  who  should  be  doers  of 
good,  but  do  it  not.  These  are  often  a  more  prolific 
source  of  worryment  to  the  pastor  than  the  others.  No 
"do  not  fret  thyself  in  any  wise."  Do  not  let  your  work, 
in  whole  or  in  part,  master  you  or  drive  you.  Rather 
the  converse,  which  leads  to  placidity,  tranquility,  and 
freedom  from  corroding  care. 

This  chapter  on  "Beacons  of  Warning"  would  be  in- 
complete if  I  should  fail  to  warn  you  against  one  of  the 
most  destructive  which  threatens  the  brain  worker.  This 
is  seeking  from  stimulants  and  narcotics  exhileration  and 
recuperation  when  worn  out,  and  wxary  with  mental  toil. 
Among  the  most  common  are  tea  and  coffee,  beer  and 
spirits,  tobacco  and  drugs.  For  the  sake  of  doing  better 
and  more  protracted  thinking  and  composing,  some  lit- 
terati  in  all  departments  have  resorted  to  one  or  more  of 
these  stimulants  and  narcotics.  It  is  on  record  that  some 
persons  have  taken  twenty  cups  of  strong  tea  or  coffee 
to  keep  them  awake,  and  spur  their  jaded  mentality. 
Others  have  resorted  to  snuff-taking,  tobacco  chewing 
and  smoking.  Still  others  to  ale  and  wine.  And  others 
still  to  drugs  of  various  names  and  powers.  And  yet  the 
notion  that  a  little  wine,  or  alcoholic  liquor  of  some  kind 
will  help  a  person  to  do  better  brain  work  has  long  since 
been  exploded.  Crabbe  punctured  this  bubble  in  his  lines 
running  thus: 


"With  wine  inflated,  man  is  all  upblown, 
And  feels  a  power  which  he  believes  his  own ; 
With  fancy  soaring  to  the  skies,  he  thinks 
His  all  the  virtues  all  the  while  he  drinks; 
But  when  the  gas  from  the  balloon  is  gone^ 
When  sober  thoughts  and  serious  cares  come  on, 
Where  then  the  worth  that  in  himself  he  found? 
Vanished — and  he  sinks  grov'ling  on  the  ground." 

Numerous  are  the  men  who  have  adverted  to  these 
brain  excitants  and  exhilerants.  Among  the  pulpiteers 
of  ability,  Pastor  Spurgeon  has  been  reported  as  saying 
that  he  could  ''smoke  a  cigar  to  the  glory  of  God,"  and 
strenuously  defending  the  habit.  The  Rev.  Robert  Hall 
and  some  other  pulpit  lights  have  indulged  in  the  weed. 
So  have  many  in  former  years  both  in  America  and  Eng- 
land in  the  use  of  ales  and  spirits.  And  many,  alas !  have 
been  the  wrecks,  physical  and  mental,  which  have  result- 
ed from  their  use.  The  time  has  come  when  physiology, 
cleanliness,  temperance  and  religion  combine  their  forces 
with  tremendous  and  unyielding  prestige^  against  the  use 
of  any  of  these  or  others  which  might  be  cited.  There  is 
further  a  growing  sentiment  which  demands  that  preach- 
ers shall  neither  touch,  taste,  nor  handle  those  things 
which  defile  and  make  unclean  the  temple  of  the  body. 
This  public  sentiment  is  making  itself  felt  to  such  an  ex- 
tent that  in  the  ordination  service  of  preachers  in  some  of 
the  churches,  the  question  is  being  asked  the  candidates 
if  they  will  wholly  abstain  from  the  use  of  tobacco.  The 
local  church  boards  are  also  asking  before  they  call  men 
to  take  charge  of  the  flock,  whether  they  use  tobacco  or 
liquors.  If  so,  they  decline  to  extend  the  call. 

The  medical  side  of  this  subject  is  giving  its  supp.-^rt 
to  the  moral  side.  Dr.  Lio  Lewis,  speaking  in  the  name 
of  "physical  trainers,"  declares  that  "a  long  experience 
has  taught  the  fraternity  of  trainers  that  tobacco  is  an 
enemy  to  muscle,  and  a  still  greater  enemy  to  nerve  tone 

194 


and  endurance."  Alcohol  in  any  form  is  deleterious  to 
the  brain.  It  paralizes  the  cerebrum  much  more  quickly 
than  it  does  the  cerebellus.  Consequently,  it  dethrones 
the  intelligence  and  moral  nature^  and  gives  loose  rein 
to  the  appetites  and  passions.  For  this  very  reason  we 
see  that  the  bibulous  among  the  novelists,  poets,  essay- 
ists, historians,  and  even  the  clericals,  have  all  in  their 
writings  magnified  the  sensuous  and  at  times  the  sensual. 
Instance  Burns,  Byron,  Keats,  Lamb,  Goldsmith,  Swift 
and  Logan.  The  last,  Rev.  John  Logan,  author  of  the 
"Cuckoo;"  and  many  hymns  and  sacred  paraphrases, 
sought  relief  from  melancholy  in  the  solace  of  drink.  On 
one  occasion  he  went  into  the  pulpit  drunk.  His  end 
was  hastened  by  dissipation.  Sometimes,  in  cases  of  in- 
somnia drugs  are  employed,  such  as  chloral,  cocaine,  and 
opium.  These  mean  dearth  or  death  in  the  end.  Hence 
do  not  use  them  unless  by  the  advice  of  a  physician  and 
under  his  direction.  But  as  smoking  and  imbibing  seem 
to  be  the  most  prevalent  forms  in  which  narcotics  and 
stimulants  present  themselves  to  the  clergy,  the  following 
account,  taken  from  a  memoir  of  a  learned  divine  will  be 
appropriate : 

The  Rev.  Robert  Hall  learnt  to  smoke  in  the  com- 
pany of  Dr.  Parr,  who  was  a  profound  scholar  as  well 
as  a  thinker.  A  friend  one  day  found  the  preacher  blow- 
ing an  immense  cloud  of  smoke  and  looking  surprised. 
Hall  said,  "O,  I  am  only  qualifying  myself  for  the  society 
of  a  Doctor  of  Divinity,  and  this  (holding  up  his  pipe)  is 
my  test  of  admission."  A  member  of  his  congregation 
expostulated  with  him  as  to  the  injuriousness  of  the 
habit,  and  left  with  him  a  copy  of  Dr.  Adam  Clarke's 
pamphlet,  ''On  the  Use  and  Abuse  of  Tobacco,"  with  the 
request  that  he  vv^ould  read  it.  In  a  few  days  Mr.  Hall 
returned  it  with  the  remark,  'Thank  you,  sir,  for  Dr. 
Clarke's  pamphlet,  I  cannot  refute  his  arguments,  and 
I  cannot  give  up  smoking."    He  was  more  vehement  in 

195 


his  denunciation  of  brandy.  A  minister  of  his  own  de- 
nomination, too  much  addicted  to  its  use,  said  to  him  one 
day :  "Friend  Hall,  I  will  thank  thee  for  a  glass  of  brandy 
and  water."  "Call  it  by  its  right  name,"  was  the  reply, 
"ask  for  a  glass  of  liquid  fire,  and  distilled  damnation^ 
and  you  shall  have  a  gallon."  The  man  turned  pale  and 
seemed  for  a  time  struggling  with  anger.  At  last  he 
stretched  out  his  hand  and  said,  "Brother  Hall,  I  thank 
thee  from  the  bottom  of  my  heart."  From  that  time  he 
ceased  to  take  brandy  and  water. 

Beloved,  these  are  some  of  the  dangers  that  confront 
us.  Let  us  seek  to  avoid  them,  one  and  all,  from  the  least 
to  the  greatest.  Any  one  of  them  will  be  like  the  dead 
fly  in  the  precious  ointment,  which  will  cause  it  to  give 
forth  an  unsavory  smell.  Or  like  the  rift  in  the  lute  which 
will  turn  the  sweetest  harmony  into  the  most  doleful  dis- 
cord. Let  there  be  spots  on  the  sun,  if  it  must  be  so,  but 
let  there  be  none  on  us  to  mar  our  moral  beauty  and  de- 
tract from  our  usefulness  in  the  Lord's  service.  Should 
there  be,  we  not  only  give  an  occasion  for  a  railing  accu- 
sation to  be  brought  against  us,  but  likewise  for  the  pessi- 
mistic conclusion  of  the  ancient  philosopher — ^to  be  pro- 
nounced correct — when  he  said,  ''Nihil  est  ah  omnia, 
parte  bcatiiiii/'  — there  is  nothing  from  among  all  things 
that  is  more  than  partly  perfect. 


196 


CHAPTER   X. 


QUASI-CLERICAL    SIDE    TRACKS. 


"Beacons  of  warning"  suggest  "side  tracks."  To  be 
more  liberal  and  less  figurative  we  should  say  "side  is- 
sues." We,  however,  prefer  the  metaphorical  form  which 
heads  this  chapter,  even  though  at  intervals  the  metaphor 
may  not  be  quite  as  apparent  as  a  strict  rhetorical  con- 
struction would  demand.  It  is  certainly  more  striking 
and  more  forcible  and  consequently  more  desirable. 
Some  of  the  deviations  noted  here  might  with  almost 
equal  propriety  have  been  included  in  the  preceding 
chapter,  except  that  some  of  them  are  looked  upon  as 
legitimate  and  co-relatives  of  the  ministerial  profession. 
But  while  this  is  true,  others  are  both  incongruous  and 
illegitimate  to  persons  engaged  in  the  gospel  ministry. 
Therefore,  among  the  side  tracks  which  will  be  pointed 
out  are  those  which  may  be  termed  "parallel  lines."  These 
will  be  found  to  diverge  gently  from  the  main  track,  but 
usually  converge  further  on.  There  are  others  which  are 
distinctively  divergent.  These  run  off  from  the  main  cler- 
ical line  and  seldom  coradiate  again.  Switches  to  both 
are  numerous  and  lie  invitingly  open  all  about  us.  To 
enter  them  and  run  upon  the  tracks  to  which  they  lead 
will  be  to  traverse  other  lines  and  reach  other  termini  than 
those  originally  designated  and  scheduled  in  the  table  of 
our  ordination  vows. 

For  men  who  are  called  of  God  to  prea'ch  the  Gospel 
there  ought  to  be  but  one  principal  aim.  and  that  should 
be  to  go  forward  in  their  ministry.  Nothing  in  the  way 
of  pleasurable    diversion,    mental    or    manual    pursuits, 

197 


should  for  any  consecutive  leng^th  of  time  be  permitted  to 
deflect  them  therefrom.  They  should  neither  permit 
themselves,  nor  others,  to  side  track  or  "stall"  them.  For 
a  stalled  train  on  the  main  track  is  as  inoperative,  so  far 
as  locomotion  and  progress  in  the  right  direction  are  con- 
cerned, as  is  a  train  on  a  side-track.  Not  only  should 
they  seek  to  keep  on  the  trunk  line,  but  they  should  re- 
gard it  from  the  beginning  as  a  through  line.  When  they 
once  start  thereon  it  should  be  with  the  intention  of  com- 
ing to  the  end  of  the  road.  All  along  they  will  perceive 
open  switches,  sidings,  and  byway  stations.  To  run  into 
the  one,  and  onto  the  other,  or  stop  at  the  third,  will  be 
as  easy,  and  perhaps  will  appear  to  be  as  proper,  as  to 
remain  on  the  track  and  move  forward.  Indeed,  to  do  the 
latter  often  means  limitation,  a  straight  course  and  a 
rough,  hard  road  bed.  But  it  likewise  means  a  reaching 
of  the  temiinus  for  which  one  set  out,  and  this  is  a  con- 
summation much  to  be  desired. 

It  may  be  recalled  by  some  with  what  pleasure  they 
have  stood  and  looked  upon  some  panting  railroad  engine 
which  has  drawn  them  across  a  State  or  a  continent.  And 
as  they  have  thought  how  it  has  plunged  through  the  val- 
leys, tunneled  the  hills  and  crossed  the  rivers  without  be- 
ing side-tracked,  stalled  or  derailed  by  the  way,  they  have 
been  filled  with  admiration  and  almost  unconsciously 
made  obeisance  to  it.  It  had  done  nobly  and  well,  and  had 
reached  its  destination  without  any  casualty.  How  much 
more  admiration  does  the  minister  of  the  Word  deserve 
who  finishes  his  course  with  joy !  Who,  notwithstanding 
the  various  side  stations  and  easy  turning  ofif  places,  not 
to  say  jumping-ofi  places,  pushes  forward  along  the  main 
line  upon  which  he  started  and  comes  to  the  end  still  on 
the  track.  So  much  for  the  figure,  although  we  shall  turn 
to  it  again  and  again. 

Let  us  continue  by  noticing  that  the  minister  is  to  be 
a  man  of  one  work.    He  must  continually  remind  himself 

198 


that  he  is  not  to  seek  for  a  division  of  laibor  in  the  sense 
that  any  other  pursuit  is  to  share  equally  with  his  pastoral 
labors.  His  motto  should  be :  "This  one  thing  I  do."  It 
was  by  adopting  this  and  carrying  it  into  effect  that  Paul 
became  the  great  preacher  and  apostle.  By  following  it 
he  was  able  to  make  full  proof  of  his  ministry.  If  in  the 
early  Christian  church,  under  a  common  regime,  the  early 
teachers  and  preachers  of  the  church  refused  to  serve 
tables,  how  much  more  in  these  days  should  those  who 
occupy  a  like  position  in  the  modern  church  decline  to 
take  upon  themselves  that  which  would  lessen  their  power 
to  preach  Christ  and  Him  crucified.  Concentration  is  as 
much  in  demand  at  this  point  as  consecration.  Indeed,  it 
is  questionable  if  the  latter  can  exist  without  the  former 
in  those  who  are  called  to  this  special  work.  To  be  di- 
verted from  this  one  purpose  and  pursuit  is  to  be  a  tyro, 
a  novice,  and  a  journeyman,  and  not  a  master  workman. 
It  is  not  simply  poetic  fervor  which  breathes  itself  forth 
in  the  lines  of  Doddridge,  as  he  sings : 

"  'Tis  not  a  cause  of  small  import, 
The  pastor's  care  demands  ; 
But  what  might  fill  an  angel's  heart, 
And  fill  a  Saviour's  hands." 

But  the  conviction  that  to  do  well  the  work  which 
was  committed  to  him  demands  the  co-operation  and  uni- 
fication of  all  his  ransomed  powers. 

It  must  remain  true  to  men  in  the  holy  office  as  of 
men  in  the  various  trades  and  professions,  that  to  be  a 
"jack  of  all"  is  to  be  master  of  none;  hence  there  should 
be  no  such  thing  as  "jacking  it" — as  we  may  expressively 
but  perhaps  not  very  elegantly  phrase  it — known  among 
them.  Therefore,  give  thyself  wholly  to  this  one  work — 
thy  time,  thy  strength  and  thy  ability.  Let  everything 
else  go  if  need  be  that  thy  efficiency  may  appear  here  It 
is  with  this  end  in  view  that  some  of  the  great  branches 

199 


of  the  Church  are  requiring  men  to  enter  into  a  covenant 
relation  in  which  they  solemnly  promise  that  they  will 
keep  themselyes  unto  this  one  work.  This  is  rig'ht  and 
should  become  a  general  custom.  It  will  be  found  that 
nowhere  is  a  diyersity  of  interests  so  inimicable  to  the 
accomplishment  of  the  principal  object  as  in  the  ministry. 
It  is  not  common  to  find  business  men  succeeding  in  sev- 
eral departments  of  trade  of  a  diverse  nature.  Neither  is 
it  usually  so  with  a  minister.  The  man  who  does  so,  if  he 
should  not  make  a  botch  of  preaching,  often  fails  to  attain 
the  high  water  mark  of  profiiciency  in  the  delivery  of  his 
message  from  week  to  week.  The  reflex  influence,  like- 
wise, of  these  engagements,  pursuits,  and  diversions  upon 
his  own  character  is  such  as  to  militate  against  him  minis- 
terially in  the  long  run. 

While  it  will  be  conceded  that  it  is  pertinent  to  in- 
veigh against  a  diversion  from  ministerial  pursuits,  by 
taking-  up  some  of  minor  importance  along  with  them, 
but  totally  different  in  nature,  here  is  the  place  to  accen- 
tuate the  fact  that  indolence,  or  ''slowing  down,"  is  equal- 
ly reprehensible.  It  may  be  preferable  for  preachers  to 
have  some  dignified  side  issues  than  that  they  be  re- 
miss in  the  performance  of  their  professional  duties.  This, 
on  the  principle  that  they  are  moving  with  some  purpose 
in  the  one  case,  and  in  the  other  are  lia'ble  to  come  to  a 
standstill,  if  they  have  not  already  done  so.  For  them 
to  sit  around  in  the  store,  and  other  places  of  rendezvous 
all  the  week,  or  to  listlessly  con  over  the  newspapers  or 
fish,  hunt  and  play  croquet,  and  then  expect  the  Lord, 
when  Sunday  comes,  to  furnish  them  with  a  message  and 
supply  them  with  thought  and  language  appropriate  to  its 
delivery,  is  to  certainly  get  off  the  main  track.  It  will  be 
fortunate  if  they  do  not  find  themselves  hopelessly  and 
helplessly  derailed.  And  yet  there  are  ministers  who  thus 
fritter  away  their  time.  They  furnish  some  of  the  most 
striking  examples  extant  of  arrested  development.  They 

200 


slow  down  and  cease  studying,  either  because  of  a  satis- 
fied feeling  of  sufficiency,  or  from  a  lack  of  an  exalted 
ideal,  or  from  downright  mental  laziness.  Some  of  them 
have  discovered  what  all  brain  workers  sooner  or  later 
discover,  namely:  The  accuracy  of  Solomon's  dictum — 
that  ''Much  study  is  a  weariness  of  the  flesh."  Because  it 
is  they  content  themselves  with  the  progress  that  they 
have  made,  and  the  positions  of  place  and  power  in  the 
Church  of  God  they  have  attained.  Many  of  them  would 
doubtless  be  like  the  domine  of  whom  the  following  pithy 
story  is  told :  He  was  a  mentally  lazy  and  shiftless  fellow, 
spending  his  time  anywhere  and  everywhere  except  in  his 
workshop  among  his  books.  Having  committed  some  of- 
fense which  made  him  amenable  to  the  civil  law,  and  on 
account  of  which  he  was  momentarily  expecting  arrest, 
expressed  his  fear  of  not  being  able  to  find  a  place  of  hid- 
ing to  one  of  his  friends.  It  so  happened  that  this  man 
was  a  Quaker,  and  he,  with  the  plain  straightforwardness 
for  which  the  Quakers  are  noted,  said:  ''Friend,  thee  hast 
no  need  of  fear.  I  can  tell  thee  where  thou  canst  hide, 
and  where  no  one  will  ever  think  of  looking  for  thee." 
When  eagerly  asked  where  it  was,  the  old  Quaker  quaint- 
ly answered,  "In  thee  stoody." 

The  strongest  temptation  at  this  juncture  arises  fre- 
quently from  the  possession  of  an  abundance  of  sermonic 
material.  To  use  the  trite  saying,  such  men  have  only  to 
turn  their  barrels  of  sermons  upside  down  and  use  from 
the  opposite  end  every  time  they  make  a  change  of  pas- 
torates. Now  the  changing  of  parishes  should  be  an  in- 
centive to  new  and  better  work,  rather  than  one  which 
leads  to  a  reliance  upon  Avhat  has  already  been  done  in 
the  way  of  sermon  preparation.  Long  pastorates  have 
this  in  their  favor  among  other  benefits — tto  those  who 
are  fortunate  enough  to  enjoy  them — ^they  spur  men  up- 
ward and  onward.  They  do  not  furnish  the  same  abun- 
dant opportunities  for  a  re-hashing  of   old   material   as 

201 


shorter  pastorates  do.  Still,  as  much  depends  upon  the 
man  as  upon  the  circumstances.  Shirks  are  found  in  all 
walks  and  spheres  of  life.  When  one  desires  after  a  few 
years  in  the  active  pastorate,  especially  under  an  itinerant 
system,  he  can,  if  he  is  so  constituted,  rely  on  his  former 
pulpit  preparation,  while  under  other  polities  other  sub- 
terfuges are  resorted  to,  such  as  a  new  text  for  an  old 
sermon,  or  the  dove-tailing  together  of  two  or  more  sec- 
tions taken  bodily  from  their  respective  wholes.  In  pass- 
ing I  may  here  make  another  point  in  favor  of  the  extem- 
poraneous method.  It  fosters  constant  application  and 
discourages  indolence.  It  does  not  furnish  the  preacher 
with  a  mass  of  cut  and  dried  matters.  Beware  of  settling 
down  satisfied  with  your  previous  attainments.  Push  for- 
ward. 

For  the  sake  of  perspicuity  and  clearness  I  deem  it 
best  to  invite  attention  now  to  some  branches  which,  per- 
haps, may  be  more  specifically  termed  quasi-clerical  lines, 
than  some  which  have  been  given  before  and  some  which 
are  to  come  after.  Tliese  will  be  found  to  run  side  by 
side  w^ith  the  ministerial  branch  and  in  some  instances 
are  a  part  of  the  same  system.  Judging  from  St.  Paul's 
enumeration  given  in  his  Epistle  to  the  Ephesians,  in  the 
ministerial  office  there  may  be  various  grades.  These 
differ  according  to  the  grace  given  unto  them.  His  ex- 
act words  are  these:  ''And  he  gave  some  apostles,  and 
some  prophets,  and  some  evangelists,  and  some  pastors 
and  teachers,  for  the  perfecting  of  the  saints,  for  the  work 
of  the  ministry,  for  the  edifying  of  the  body  of  Christ." 
From  which  it  would  appear  that  all  these  are  depart- 
ments or  branches  of  the  work  of  the  ministry.  In  these 
days  these  branches  have  been  increased  numerically  and 
extended  laterally.  Moreover,  it  has  seemed  to  many  of 
us  that  in  some  instances  they  have  been  made  convenient 
side  tracks  for  slipping  ofT  the  main  ministerial  line,  when 
the  road  bed  has  become  a  little  uneven   and  travel  there- 

202 


on  has  become  a  little  unpleasant  and  irksome.  Hence  it 
is  'becoming-  exceedingly  common  and  convenient  for 
some  men  to  leave  the  pulpit  for  the  editor's  sanctum,  the 
professor's  chair,  or  to  become  financial  agents  for  literary 
institutions,  to  make  lecture  tours,  or  take  up  with  author- 
ship and  secretaryships.  Or,  if  they  remain  in  the  pulpit 
to  make  ulterior  o'bjects  the  end  of  their  ministry.  They 
continue  amid  these  varied  pursuits  to  be  known  as  min- 
isters, but  make  their  preaching  subservient  to  their  other 
aims. 

There  is  no  doubt  in  my  mind  that  all  these  pursuits 
and  aims  are  legitimate  and  proper  in  and  of  themselves. 
There  is  a  question  sometimes  as  to  their  propriety  as 
ministerial  functions  per  sc.  The  most  which  can  be  said 
of  them  is  that  they  are  adjuncts  to  the  ministry.  And 
even  this  qualified  statement  is  more  applicable  to  some 
of  them  than  it  can  be  to  others.  It  is  my  opinion  that  if 
preachers  regarded  the  pastorate  as  the  ideal  function  of 
the  ministry,  there  would  not  be  so  many  who  are  always 
found  ready  to  leave  it  for  professorships,  editorships, 
secretaryships  and  authorship.  Neither  would  they  exalt 
the  money  raising  function  over  and  above  the  spiritual 
function  of  the  pastorate.  Far  be  it  from  me  to  reflect 
in  any.  manner  upon  good  men  who  have  felt  called  to 
these  positions.  It  is  necessary  that  these  sidings  exist. 
But,  would  it  not  be  better  if  they  were  made  independent 
lines,  and  not  easy  switching  curves  for  men  called  of  God 
to  the  specific  work  of  the  ministry?  I  am  fully  convinced 
in  my  own  mind  that  it  would.  At  any  rate,  it  will  be  well 
for  men  who  feel  that  their  life  work  is  to  preach  the  Gos- 
pel, and  not  to  engage  in  any  other  work,  to  carefully 
ponder  these  things  in  their  heart  before  turning  aside 
therefrom  to  any  other  kindred  profession.  This  view  may 
be  regarded  as  high  church.  If  so,  its  palliation  is  found 
in  the  expectation  of  the  people  and  the  call  to  preach, 
which  seem  to  be  that  the  distinctive  work  of  the  min- 

203 


istry  is  the  grandest  and  noblest  vocation  followed  by 
men,  that  it  is  a  life  tenure,  and  not  an  office  that  is  to  be 
exchanged  for  any  other,  just  because  the  other  offers 
another  kind  of  operation,  more  honor,  salary,  or  leisure. 

Furthermore,  it  is  only  fair  to  say  that  to  the  preacher 
in  rapport  with  his  calling,  the  pulpit  must  always  be  re- 
garded as  occupying  a  more  exalted  position  than  the 
platform  of  the  lecturer,  the  tripod  of  the  editor,  the  chair 
of  the  professor,  or  the  desk  of  the  author.  And  yet  after 
one  has  served  his  apprenticeship  in  the  ministry,  he  may 
see  how  he  can  enlarge  his  sphere  of  usefulness  to  his 
generation  by  authorship,  or  by  having  something  to  say 
on  the  passing  topics  of  the  day.  He  may  be  able  to 
thunder  from  the  platform,  or  stimulate  and  disseminate 
thought  from  the  pedagogic's  chair.  Indeed,  it  is  possi- 
ble that  he  will  be  able  to  increase  his  influence  for  good 
along  numerous  collateral  lines.  But,  if  he  should  make 
this  discovery,  let  him  keep  in  mind  that  the  strength  of 
his  life  and  the  concentrated  powers  of  his  being  are  to  be 
devoted,  not  to  these,  but  to  the  exposition  and  enforce- 
ment of  the  ''Word  of  God."  These  remarks  are  not  to 
be  construed  into  animadversions  on  the  men  or  the  pur- 
suits mentioned.  They  are  intended  rather  to  point  out 
some  of  the  places  where  these  side  tracks  are.  If  they 
shall  tend  to  lessen  in  time  to  come  that  eagerness  ob- 
servable in  some  ministers  of  to-day,  to  turn  aside  to  any- 
thing and  everything  which  is  quasi-clerical,  the  end  de- 
signed in  penning  them  will  be  accomplished. 

I  pass  now  to  notrce  some  of  the  most  flagrant  de- 
partures from  the  ministerial  main  line,  the  foremost  of 
which  in  the  present  epoch  is  speculating  in  building  lots, 
mining  stock,  and  city  shares.  Onto  one  of  these  sidings 
have  gone,  metaphorically  speaking,  many  a  car  of  salva- 
tion. Men  called  to  preach  for  no  other  reason  than  a 
desire  to  be  rich,  or  a  lust  for  filthy  lucre,  have  deserted 
this  high  calling,  in  part  or  in  whole,  to  engage  in  these 

204 


lower,  and  under  some  circumstances,  lesser  ones.  Some- 
times when  a  preacher  has  lost  his  voice  or  has  broken 
down  physically  or  mentally,  it  may  be  opportune  for  him 
to  engage  in  such  pursuits,  but  not  if  he  is  qualified  for 
the  pulpit.  According  to  a  statement  recently  made  by  a 
celebrated  bishop,  "there  is  a  young  city  in  the  West  into 
which  no  minister  of  a  certain  denomination  has  gone  for 
many  years  who  has  not  slipped  out  of  the  pulpit  into 
business."  This  state  of  affairs  is  lamentable.  But  we 
have  not  need  to  go  out  West  to  find  these  clerical  boom- 
ers, they  are  notoriously  conspicuous  here  in  the  East. 
Before  the  inflation  of  Western  land  and  stock  collapsed 
there  was  scarcely  a  ministerial  body  of  any  respectable 
size  which  did  not  furnish  an  example  of  these  specu- 
lating domines.  At  one  time  they  became  almost  as 
prolific  as  the  frogs  in  Egypt,  but  they  differed  in  this  re- 
spect; the  frogs  in  Egypt  plagued  the  Egyptians,  these 
plagued  the  people  of  God,  both  the  laity  and  ministry 
alike.  These  men  had  farm  mortagages,  corner  and 
city  lots  for  sale,  and  watered  stock  of  gold  and  silver 
mines  at  a  discount.  They  took  advantage  of  their  min- 
isterial credentials  to  play  upon  the  credulity  of  their  par- 
ishoners  and  ministerial  colleagues.  Doubtless  many 
readers  of  these  lines  were  made  to  smart  for 
their  misplaced  confidence.  I  shall  not  harrow  their 
feeHngs  by  dilating  further  on  their  losses.  The 
most  serious  phase  of  this  whole  matter  was  in 
the  fact  that  to  induce  former  parishioners  to  buy 
these  reverend  gentlemen  falsified.  They  played  upon  the 
credulity  and  inexperience  of  the  members  of  the  church, 
they  became  land  sharks,  lost  their  ministerial  character 
and  brought  reproach  upon  the  Church  of  God. 

Another  of  the  side  tracks  leads  to  political  prefer- 
ment and  office.  When  the  devil  cannot  reach  a  preacher 
through  his  cupidity,  and  turn  him  out  of  the  way,  he 
will  sometimes  operate  through  his  vanity.  Consequently 

205 


there  have  been  those  who  have  been  led  to  believe  that 
their  nomination  for  a  political  position — assemblyman, 
senator,  governor, — without  the  least  shadow  of  a  suc- 
cessful election  was  cause  sufficient  to  exchange  the  pul- 
pit for  the  stump.  That  there  is  a  great  temptation  here 
to  men  who  are  fond  of  the  arena  and  with  a  penchant  for 
statesmanship  is  obvious.  But  these  are  not  usually  the 
men  who  yield  to  it.  No,  but  rather  the  men  with  an 
itching  palm  and  an  egregious  love  of  pomp.  That  a  man 
cannot  serve  God  in  politics  I  would  not  affirm,  or  as  a 
statesman,  or  in  any  other  legitimate  calling.  I  do  not, 
however,  hesitate  to  say  that  it  is  extremely  questionable 
whether  one  who  is  engaged  in  the  gospel  ministry  can 
serve  God  as  efficiently  in  the  political  arena,  as  an  office- 
seeker,  as  he  can  in  following  his  own  peculiar  line  of 
work.  The  two  are  too  much  for  any  one  man,  as  Car- 
dinal Wolsey  and  lesser  magnates  of  the  Church  have 
discovered  to  their  sorrow.  If  any  feel  called  to  be  re- 
formers by  accepting  a  nomination  to  a  political  office,  or 
desire  to  obtain  a  political  plum,  let  them  retire  from  the 
ministry,  surrender  their  parchments,  and  take  up  the 
work  for  which  they  have  so  strong  a  predilection.  This 
advice  is  to  the  point  in  these  days  when  some  divines 
regard  a  nomination  on  a  so-called  temperance  or  reform 
ticket  as  not  being  as  grossly  political  as  it  would  be  on 
any  other  ticket,  and  further  because  sorne  social  and 
moral  reforms  are  so  near  akin  to  the  work  of  preaching 
the  gospel.  Nevertheless,  the  tickets,  the  candidates  of 
such  parties  are  strictly  and  conventionally  political  and 
partisan,  and  therefore  do  not  differ  from  any  other  polit- 
ical candidates  or  parties  or  tickets  in  these  respects. 

Secular  fraternities  are  on  every  hand  and  frequently 
furnish  easy  sidings  for  ministers — coming  as  many  of 
them  do  into  close  proximitywith  them — especially  in 
their  social  relations.  On  one  or  more  of  these  they  too 
often  switch    off    before    they    realize    it,    and    become 

206 


"jiners."  This  they  do  many  times  under  the  delusive 
hope  oif  winning  the  members  of  these  organizations  to 
the  Church;  but  the  truth  requires  us  to  say  that  more 
generally  they  themselves  are  won  over  by  them.  When 
this  is  the  case,  they  permit  themselves  to  be  elected 
chaplains,  read  the  prescribed  ritual  of  the  order,  devote 
their  time  and  attention  to  its  interests,  and  sometimes 
manifest  more  enthusiasm  for  its  success  than  they  do  for 
the  church  they  serve.  Some  have  even  been  known,  in 
their  ardor  and  zeal  for  the  brotherhood^  to  exalt  it  pub- 
licly above  the  Church  and  to  count  themselves  more 
honored  by  being  among  its  chief  promoters  and  man- 
agers than  in  being  ministers  of  the  gospel.  It  is  not 
necessary  to  say  here  that  in  so  doing  they  have  exceeded 
their  authority  and  prostituted  their  official  prerogatives. 
When  they  do  these  things,  it  is  usually  because  they  re- 
gard it  as  a  mark  of  distinguished  honor  to  be  dubbed 
"Sir"  this  or  ''Grand"  something  else.  Or  that  they  have 
had  a  mercenary  object  in  view,  as  that  the  order  will 
attend  the  donation  or  some  other  entertainment  given 
for  their  benefit.  Some  preachers  work  this  "lead"  for 
all  it  is  worth.  In  return  they  invite  the  fraternity  to  a 
service  held  for  its  special  benefit  in  God's  house  and  laud 
it  to  the  very  heavens.  Simon  Magus  would  blush  at  the 
way  these  men  use  their  beneficies  in  return  for  the  be- 
stowment  of  empty  honors,  buncombe  and  filthy  lucre. 
Now^  in  view  of  these  facts,  which  may  be  verified, 
every  one,  why  should  ministers  unite  themselves  with 
these  organizations,  become  the  representatives  of  small 
coteries  and  lessen  their  general  influence  for  good? 
Would  it  not  be  better  for  them^  under  all  circumstances 
considered,  not  to  league  themselves  with  any?  We  are 
fully  convinced  that  it  would,  although  we  are  aware  that 
this  answer  will  not  be  entirely  satisfactory  to  many  of 
our  clerical  brethren.  But  we  are  lead  to  make  it  not  be- 
cause of  any  crochet  or  prejudice,  but  after  mature  reflec- 

207 


tion.  It  may  be  buttressed  by  many  weighty  reasons,  and 
we  ibelieve  cannot  be  easily  controverted.  If  a  man  is  a 
Christian  minister,  then  he  is  in  possession  of  all  that  the 
best  of  these  secular  fraternities  promise.  He  has  a  fel- 
lowship and  brotherhood  and  lias  an  opportunity  for  do- 
ing good  of  every  possible  sort  and  all  the  honor  one  man 
can  bear  in  being  a  King's  Ambassador.  True  he  may 
not  find  in  the  Church  the  Accidental  and  Life  Insurance 
features  which  are  sometimes  offered  as  an  excuse  by 
ministers  and  others  in  becoming  members  of  these 
orders.  If  not,  he  may  obtain  these  securities  in  com- 
panies doing  such  business  by  direct  contract  without  any 
circumlocution. 

He  will  also  discover  that  among  other  reasons  why 
some  of  these  bodies  'desire  ministers  is^  not  that  they 
may  receive  their  godly  counsel,  or  pattern  after  their 
godly  example,,  but  that  the  influence  which  these  men 
of  God  have  in  the  community  may  be  used  in  inducing 
men  who  think  well  of  this  or  that  clergyman  to  unite 
with  this  or  that  lodge.  'Some  of  these  organizations  use 
ministers — as  huntsmen  use  decoy  ducks — to  decoy 
others.  And  also,  because  if  they  should  be  members 
they  will  preach  them  annually  a  sermon,  not  for  their 
spiritual  edification  but  for  the  good  of  the  order.  To 
accomplish  this  they  will  make  them  honorary  members 
and  notify  them  afterwards.  Or  they  will  receive  them 
minus  the  initiation  fee,  or  having  them,  as  they  say,  ride 
the  goat.  Or  still  further  to  induce  them  to  cast  in  their 
lot  with  them,  they  will  club  together  and  pay  their  dues, 
or,  by  a  vote,  remit  them.  You  must  not  be  so  unsophis- 
ticated as  to  believe  that  all  this  is  done  because,  like  the 
man  in  the  Old  Testament,  these  organizations  want  a 
"Levite  for  the  priest."  By  no  means ;  they  rather,  in  too 
many  instances,  desire  him  for  the  reasons  assigned 
above. 

Again,  the  Church  of  Christ  is  a  divine  institution. 


These  others  are  human.  They  spring-  up  all  around  us 
like  mushrooms.  They  are  here  today  and  gone  tomor- 
row. But  this  abideth  ever.  If  you  are  seeking  that 
which  is  permanent,  that  which  survives  the  rise  and  the 
downfall  of  empires  and  kingdoms^  that  which  is  to  go 
on  for  all  time,  you  have  it,  not  in  any  outside  organiza- 
tion, but  in  the  Church.  Hitch  yourself  to  this  as  with 
everlasting  cords,  let  others  who  have  the  disposition  and 
are  not  called  to  such  an  exalted  work  as  you  are,  take 
care  of  those  which  are  human  in  their  origin  and  tem- 
poral in  their  aim.  Some  distinctively  benevolent  or  tem- 
perance guilds  may  expect  your  presence  and  influence. 
You  may,  if  you  do  not  wish  to  unite  yourself  to  them  in 
memibership,  give  them  your  sympathy  and  cooperation. 
All  these  fraternities  and  bodies  should  come  church- 
ward, and  not  the  church  or  its  official  head  go  lodge- 
ward.  Then  by  and  by  when  it  is  seen  that  the  mountain 
will  not  go  to  Mohammed,  why  Mohammed  will  possibly 
come  to  the  mountain,  and  the  kingdom  of  heaven,  its 
righteousness  and  its  ministers  will  be  first  as  they  should. 
Therefore,  on  the  whole  we  would  not  advise  extend- 
ing invitations  to  these  outside  organizations  to  attend 
divine  service  in  a  body.  If  you  do  they  will  come  ex- 
pecting to  hear  from  your  lips  words  of  adulation.  They 
will  look  to  you  to  set  forth  their  special  merits  and  to 
commend  in  highly  eulogistic  terms  the  salient  features 
and  work  of  the  order.  Should  you  fail  to  do  so  you  will 
displease  and  not  please.  Should  you  do  so,  you  assume 
the  role  of  a  special  advocate  or  solicitor  of  the  order. 
And  not  only  so,  but  you  take  up  the  time  of  divine  wor- 
ship in  speaking  of  the  excellent  features  of  this  or  that 
lodge,  when  your  Master  should  be  set  forth  and  the  at- 
tractions of  his  earthly  court  emphasized.  Should  they, 
however,  desire  of  their  own  accord  to  worship  with  you 
and  your  people,  welcome  them,  see  to  their  comfort,  and 
preach  to  them  a  gospel  full  of  helpfulness  and  hopeful- 
ness. 

209 


We  regard  the  christian  ministry  as  the  highest  order 
among  men  and  the  Church  of  Jesus  Christ  as  the  most 
exalted  institution.  Hence  we  feel  no  need  of  uniting  with 
any  other  body  outside  its  pale.  Years  ago  the  specious 
reasoning  of  the  initiated  and  the  hope  of  accomplishing 
something  for  Christ  and  His  Church  constrained  some 
of  us  to  become  members  of  a  few  of  these  fraternities. 
We  soon  discovered^  however,  that  we  could  do  little  in 
the  direction  desired  and  dropped  out.  Then  we  have 
learned  that  the  preacher  will  have  work  enough  and 
honor  enough  in  being  wedded  to  his  Church  and  in  per- 
forming the  duties  she  imposes  upon  him.  It  gives  us 
more  freedom  to  look  after  the  work  committed  into  our 
hands  and  for  study.  It  afifords  us  leisure  for  those  lesser 
and  minor  obligations  which  are  self-imposed,  and  for  the 
more  onerous  and  exacting  one  also.  Take  heed  to  the 
Apostle's  words  then — if  not  to  mine — and  let  "no  man 
entangle  himself  with  the  affairs  of  this  life,  that  he  may 
please  him  who  hath  chosen  him." 

In  modern  times  enterprising  book  publishers,  pat- 
ent medicine  venders,  musical  instrument  manufacturers, 
soap  makers,  and  countless  other  firms  have  sought  after 
and  obtained  men  of  the  cloth  as  agents  to  canvass  for 
their  wares.  They  have  said,  ''continue  your  work  in  the 
ministry,  give  us  a  little  of  your  time  and  your  influence, 
advertise  and  sell  our  goods  for  us,  and  we  will  pay  you 
a  commission."  After  a  while  they  have  offered  stated 
salaries  and  uiirabile  dictii  some  of  these  men  have 
turned  aside  to  engage  in  these  trades,  hoping  to  make 
themselves  rich.  In  doing  so,  those  of  their  number  who 
have  continued  in  the  sacred  office  have  become  grossly 
secular.  Their  influence  for  good  in  the  community  has 
been  minimized.  They  have  become  unacceptable  to  the 
flock  they  serve  and  undesirable  to  other  parishes.  As 
preachers  their  power  has  waned.  They  have  become 
drugs  in  the  market.    Alas !  that  this  should  be  so.     But 

210 


it  is  so,  and  must  ever  be  so  as  long-  as  there  exists,  in  any 
sense,  a  distinctive  difference  between  things  secular  and 
thing-s  spiritual ;  and  it  does  not  seem  possible  in  the  pres- 
ent state  of  affairs  that  these  distinctions  will  disappear. 
Whenever,  therefore,  men  are  enticed  away  from  the  work 
of  God  to  enter  upon  more  secular  pursuits,  it  is  usually 
evidence  either  that  they  were  never  called,  or  being 
called,  they  have  forfeited  their  commission.  In  either 
instance  it  is  better  they  should  depart  from  us. 

It  would  be  a  great  advantage  if  there  could  be  a  rule 
universally  operative  in  the  ministry  of  all  the  Churches 
to  the  effect  that  any  man,  except  from  sickness,  who 
turns  aside  from  the  legitimate  line  of  the  pastorate  shall 
be  divested  oi  ministerial  prerogatives  and  be  classified 
in  his  proper  category.  In  the  words  of  Dr.  Parker, 
which  are  strikingly  apposite  in  this  connection,,  and 
which  I  fully  endorse,  **You  are  a  minister  not  an  author, 
you  are  a  minister  not  a  lecturer,  you  are  a  minister  as 
was  St.  Paul ;  be  as  devoted  as  he  was  to  the  Cross  and 
Kingdom  of  our  Lord  Jesus  Christ."  How  noble  and 
glowing  was  the  enthusiasm  which  said,  ''God  forbid  that 
I  should  glory  save  in  the  Cross  of  our  Lord  Jesus 
Christ"!  How  resolute  was  the  will  which  declared,  "I 
determined  to  know  nothing  among  men  but  Jesus  Christ 
and  Him  crucified."  Believe  me,  there  is  scope  enough  in 
the  christian  ministry  to  exhaust  the  fullest  powers  of 
any  man ;  no  man  who  gives  himself  entirely  to  the  work 
of  the  ministry  has  occasion  to  complain  of  too  little  to 
do.  Let  us  then  give  our  days  to  study,  and  our  nights 
to  prayer,  endeavor  to  show  ourselves  able  ministers  of 
the  New  Testament.  The  work  of  the  ministry  becomes 
more  exacting  in  its  demands.  I  know  not  that  I  ever 
had  so  high  an  ideal  of  what  a  christian  minister  should 
be  and  of  what  christian  preaching  may  be  as  I  have 
today.  ''The  pulpit  will  go  down  if  the  preacher  goes 
down."    The  preacher  will  go  down  if  he  make  anything 

211 


but  preaching  his  main  business  and  chief  delight. 

Changing  tracks,  or  leaving  the  main  division  of  the 
ministry  of  one  religious  denomination  for  that  of  an- 
other is  not  uncommon.  Ordinarily  it  w^ill  be  found  to 
conduce  to  the  best  order,  lasting  harmony,  and  greatest 
utility  for  preachers  to  continue  not  only  in  one  v^ork 
but  under  the  same  system.  Should  you  start  out  on  the 
Methodist,  or  Presbyterian,  or  Baptist,  or  Episcopal 
course,  it  will  be  found  better  all  things  considered  for 
you  to  continue  there.  Unless  you  find  yourself  v^ith  a 
deep  conviction  that  you  made  a  mistake  and  that  you 
are  not  on  the  right  track,  stay  v^here  you  are.  If  it 
should  be  that  you  feel  you  cannot  make  the  best  time  or 
draw  as  many  souls  to  glory  here  as  you  could  by  mak- 
ing a  change,  it  will  be  proper  for  you  to  make  it.  But 
be  doubly  sure  of  this  before  you  begin  shunting.  The 
circumstances  should  be  pressing.  The  course  should  be 
a  bona  fide  one.  It  should  not  be  simply  because  you 
can  obtain  a  larger  compensation,  or  that  you  will  be 
furnished  with  ibetter  accompaniments.  Many  a  preacher 
like  many  a  train  has  been  derailed  or  telescoped  in 
changing  tracks.  There  are  some  men  who  never  find 
one  of  the  right  gauge  to  suit  them.  The  Methodist  is 
too  wide,  and  the  Baptist  too  narrow;  the  Presbyterian 
too  straight,  and  the  EpiscopaHans  too  curved.  Tliey 
first  try  one  and  then  another,  until  they  run  into  the- 
osophy,  spiritualism,  moslemism,  or  some  other  ism. 
While  care  should  be  exercised  not  to  jump  one  track 
for  another  at  every  curve  and  turn  in  the  road,  neverthe- 
less, as  soon  as  you  perceive  that  you  cannot  run  on  the 
scheduled  time  of  the  system  you  represent,  get  off  it  at 
once.  In  so  doing,  you  are  at  liberty  to  switch  on  to 
another,  providing  you  can  find  one  to  your  liking.  But 
never  ridicule  or  denounce  the  one  you  have  left.  Speak- 
ing literally  there  is  no  more  contemptuous  act  of  which 
a  clergyman  can  be  guilty  than  to  go  out  of  the  pale  of 

212 


one  ecclesiastical  body  into  that  of  another^  and  as  soon 
as  he  is  nicely  ensconced  in  the  second,  begin  to  speak 
disparagingly  of  the  doctrine  and  polity  of  the  one  which 
he  left.  If  you  must  make  a  change  for  conscience  sake^ 
let  it  be  effected  with  as  little  ringing  of  bells,  blowing  of 
whistles^  and  hissing  of  exhaust  steam  as  possible.  Many 
opportunities  will  be  furnished  and  many  inducements 
ofifered  to  make  such  a  transfer. 

Finally,  let  your  conversion,  your  convictions,  and 
your  call  settle  for  you  on  what  division  of  the  Church 
your  course  lies.  Get  on  it  and  keep  on  it.  Shun  all  side- 
tracks, quasi-clerical  and  others,  and  go  through  to  your 
destination.  Stop  not,  till  you  come  to  the  terminus. 
Then  you  shall  receive  the  reward  of  a  faithful  minister 
of  the  Lord  Jesus  Christ. 


213 


CHAPTER  XL 


THE   BRIGHT   LIGHT   ON   THE   HEIGHTS. 


Success  may  properly  be  spoken  of  as  the  "bright 
Hght  on  the  heights,"  for  while  others  lure  downward  to 
disaster,  this  charms  and  draws  us  upward  and  onward. 
It  would  be  very  strange  then  if  ministers,  like  other  men, 
should  not  desire  to  succeed  in  their  work  of  faith  and 
labors  of  love,  in  preaching  the  gospel  to  the  inpenitent 
and  in  taking  oversight  of  the  flock  they  are  to  shepherd. 
It  is  comparatively  easy  to  affirm  a  universal  here,  and 
say  ''all  ministers  have  a  laudable  desire  for  success." 
Anyway  I  never  knew  one  who  could  not  and  would  not 
declare  in  the  language  of  the  eminent  Scotch  divine, 
Robert  McCheyne,  "I  would  rather  beg  my  bread  than 
preach  without  success."  But  what  is  ministerial  success 
and  how  is  it  to  be  obtained?  These  questions  have  ever 
been  found  most  difficult  to  answer.  That  it  is  not  what 
some  people  take  it  to  be,  nor  obtained  as  easily  as  is 
generally  thought,  should  be  obvious  at  a  glance.  Hence 
it  is  not  to  be  estimated  by  any  standards  of  what  success 
is  in  other  spheres  of  life.  Nor  is  it  necessarily  in  draw- 
ing the  multitudes  to  hear  one,  nor  in  gathering  about 
him  the  rich  and  the  learned.  Neither  is  it  comprehended 
altogether  in  being  scholarly  or  becoming  popular.  Nor 
again,  in  the  advance  made  in  rising  from  a  lower  to  a 
higher  grade  of  churches.  These  may  or  may  not  be 
marks  of  true  success  in  the  pastorate.  That  they  fre- 
quently are  cannot  be  denied.  They  are  all  desirable  and 
in  a  qualified  sense  should  be  sought  after.  They  may 
be,  however,  and  sometimes  are,  the  mere  outward  trap- 

214 


pings  which  are  often  regarded  'by  the  multitude  as  the 
indubitable  insignia  of  good  fortune.  But  crowded 
churches,  large  financial  and  social  resources  and  a  repu- 
tation for  learning  and  pulpit  power  do  not  and  cannot  of 
themselves  make  a  minister  successful. 

It  may  briefly  be  said  to  consist  in  bringing  to  pass 
to  the  greatest  degree  consonant  with  one's  environment 
those  results  for  which  the  preacher  has  been  ordained 
and  set  apart  by  God,  among  which  may  be  mentioned 
the  regeneration  of  the  unregenerate,  the  edification  and 
sanctifi'cation  of  the  saints,  the  building  up  of  the  visible 
Church  of  God^  and  the  bringing  in  of  Christ's  kingdom 
among  men.  He  who  accomplishes  any  or  all  of  these 
results  to  the  fullest  extent  of  his  ability,  opportunities, 
and  surroundings,  is  a  success.  And  he  is  this  whether 
he  have  many  or  few  to  hear  him,  whether  he  is  scholarly 
or  illiterate,  popular  or  unpopular.  Indeed  it  is  compat- 
ible with  true  success  in  the  ministry  that  it  is  being  at- 
tained even  when  all  outward  and  superficial  marks  are 
absent.  The  earthly  ministry  of  Elijah,  the  Baptist,  the 
Christ  and  the  lesser  evangelists  of  the  gospel  have  clearly 
evidenced  this  fact. 

Much  depends  upon  one's  success  in  the  ministry  as 
in  other  spheres  of  human  activity  upon  the  personal 
equation.  It  was  because  Paul  understood  the  impor- 
tance of  this  that  he  said  to  Timothy,  *'Take  heed  unto 
thyself."  It  will  not  be  necessary  for  me  to  reiterate  how 
essential  a  good  physique,  voice  and  presence  are  as  ad- 
juncts. These  qualifications  are  duly  set  forth  and  em- 
phasized in  preceding  chapters.  It  is  the  man  as  an 
organic  whole,  who  is  to  be  considered  here.  His  in- 
dividuality, in  its  physical,  mental  and  spiritual  make-up. 
The  man  consecrated  and  set  on  fire  with  divine  love. 
The  man  declaring  his  message  as  though  it  were  evolved 
in  its  entirety  from  his  own  inner  consciousness  and  ex- 
perience and  at  the  same  time  backing  it  up  with  a  "Thus 

215 


saith  the  Lord."  All  true  preaching  acquires  a  flavor, 
coloring  and  force  from  the  personal  character  of  the 
preacher.  Hence,  if  he  would  have  his  message  attended 
w^ith  power,  and  accomplish  that  whereunto  it  is  sent,  he 
will  not  fail  to  put  his  egoism  into  it.  When  this  egoism 
is  merged  into  the  same  person  as  was  Paul's  when  he 
declared,  "I  live,  yet  not  I,  but  Christ  liveth  in  me/'  it 
will  be  seen  how  great  is  this  consecrated  and  sanctified 
personal  equation  in  the  pulpit.  Among  those  who  have 
been  greatest  in  the  Christian  priesthood  were  some  who 
not  only  had  a  marked  and  unique  personality,  but  who 
made  it  count  for  all  it  was  worth  in  their  ministry.  Note 
this  characteristic  in  the  seers  and  prophets  of  Old  Testa- 
ment times.  What  would  the  prophecies  of  Isaiah  and 
Jeremiah  be  with  the  personal  factor  left  out?  Or  the 
Psalms  of  David  or  the  drama  of  Job?  It  is  the  ego  with 
its  vicissitudes,  temptations,  lapses,  triumphs,  which  im- 
press us  as  being  used  of  God  in  their  own  times  and  for 
all  time  in  setting  forth  his  will.  Revelation  in  character 
is  equally  visible  as  in  message  and  is  often  much  more 
persuasive.     The  two  combined  are  irresistible. 

So  with  the  preachers  of  the  New  Testament — John, 
Peter,  Paul,  Christ.  What  are  their  utterances,  profound 
as  they  are,  without  the  personality  which  gives  them  mo- 
mentum? True,  they  contain  words  of  the  sublimest  wis- 
dom and  philosophy,  but  it  is  the  personal  quality,  the 
individualistic  coloring  which  gives  them  convincing  and 
enduring  power.  How  different  the  words  of  these  in- 
spired teachers  sound  when  uttered  by  another.  It  is 
difficult  to  say  of  what  this  personal  equation  is  always 
composed.  It  is  a  mysterious  something  in  the  man 
which  analysis  has  failed  thus  far  to  discover.  Like  the 
life  germ,  the  knife  has  not  touched  it,  nor  the  retort  dis- 
closed it.  Sometimes  it  is  called  animal  magnetism,  per- 
sonal polarity,  atmosphere,  air,  potentiality,  or  the 
preacher's  power  to  attract  and  rivet  the  attention  of  men. 

216 


Well,  no  matter  what  its  name  or  modality,  it  exists  and 
has  powerfully  operated  in  the  great  preachers  of  all  ages. 

The  time  was  when  the  notion  prevailed  that  systems 
and  not  men  constituted  one  of  the  chief  factors  of  success 
in  the  ministry,  and  there  can  be  little  doubt  that  if  a 
latitudinarian  creed  and  an  esthetic  ceremonial  have  any 
influence  on  the  masses^  they  have  a  tremendous  power 
to  draw.  But  we  must  bear  in  mind  the  conclusion  which 
we  reached  some  time  ago^  that  true  success  is  not  always 
indicated  by  crowded  churches,  or  drawing  the  masses. 
Howbeit  some  systems  of  theology  do  possess  some  ele- 
ments of  attractiveness  in  them,  but  these  do  not  inhere 
in  them  essentially  and  independently,  as  much  as  in  the 
men  who  expound  them.  This  will  be  seen  at  a  glance 
when  it  is  remembered  that  the  great  pulpit  personalities 
of  the  past  were  not  of  one  creed  or  denomination. 
Neither  are  the  pulpit  lights  of  today.  Such  men  as 
Augustine^  Calvin,  Knox,  Swingli,  Wesley,  Whitefield, 
Simpson^  Chalmers,  Robertson  were  not  all  of  one  creed 
nor  nationality.  Yet  they  were  great  as  preachers.  If 
their  system  of  theology  had  made  them  such^  then  we 
should  naturally  expect  that  all  others  subscribing  to  and 
preaching  the  same  theology  would  have  been  giants  too, 
but  they  were  not.  Their  personality  made  these  men 
what  they  were. 

The  same  is  true  of  such  preachers  as  Hall,  Park- 
hurst,  Paxton,  Taylor,  McArthur,  Storrs,  Tififney,  Abbott, 
Brooks^  et  al.  Some  of  these  are  Presbyterians,  others 
Methodists,  Episcopalians,  Baptists  and  Congregation- 
alists.  They  are  all  considered  men  of  God.  They  have 
all  succeeded  in  the  best  sense  of  the  word  in  their  minis- 
try. To  account  for  this  either  their  theology^  or  their 
polity,  or  their  individuality  must  be  credited  with  it.  But 
it  has  been  clearly  demonstrated  that  it  was  not  their 
theology,  for  this  was  diverse;  nor  their  polity,  for  this 
was  distinctively  antithetical.     It  must  be,  then,  that  their 

217 


success  lay  in  their  consecrated  personality.  Here  I 
deposit  it,  and  record  my  confirmed  conviction  that  the 
personal  equation  is  one  of  the  most  powerful  co-efficients 
in  a  successful  ministry.  Hence  today  strong  churches 
are  growing  up  around  strong  personalities^  and  it  is  the 
man  after  all,  imbued  and  filled  with  the  divine  message, 
who  makes  a  success  possible  and  is  one  of  the  chief  fac- 
tors therein.  George  William  Curtis  aptly  puts  it  thus : 
''One  thing  is  plain,  that  with  the  decline  of  sacerdotal 
authority  the  influence  of  preaching  must  depend  more 
and  more  upon  the  personal  character  and  ability  of  the 
preacher." 

The  next  quality  is  originality.  This  is  more  than 
the  ability  to  construct  and  compose  sermons,  or  even 
the  freedom  from  the  bondage  of  borrowing  other  men's 
thoughts  or  stealing  other  men's  words,  which  as  we 
know  is  plagiarism.  It  consists  in  what  the  Germans  call 
the  ''::citgcisf/'  the  spirit  of  man,  which  reveals  itself 
through  his  features,  motions,  and  words.  He  sees  ob- 
jects from  his  own  angle  of  vision.  The  colors  are  his 
own  perspective  and  shading.  These  objects  may  be  the 
same  as  other  men  see  and  depict,  but  the  picture  of  them 
is  different.  His  preaching  has  his  own  person  woven 
into  it.  It  is  God's  truth  tinged  with  man's  mental  and 
emotional  idiosyncrasies.  The  Gospel  of  Jesus  Christ  ac- 
cording to  St.  Luke  or  St.  Paul,  or  the  man  of  God — 
whatever  the  name  and  age  in  which  he  lives — to  whom 
a  divine  revelation  has  been  given  from  heaven  and  who 
declares  it  to  men  through  the  trend  of  his  own  well 
marked  peculiarities. 

"A  right  conception  of  what  constitutes  originality 
should  be  one  of  the  first  lessons  in  clerical  culture.  It 
does  not  consist  in  the  creation  of  matter,  for  that  has  been 
done  by  the  thinkers  who  went  before,  but  in  the  selec- 
tion, combination  and  manipulation  of  the  matter  already 
in  existence.    He  who  thinks  he  can  add  a  distinctively 

218 


new  contribution  to  the  subject  matter  of  pulpit  teaching 
must  either  be  an  insufferable  coxcomib  or  a  candidate  for 
a  lunatic  asylum.  Originality  is  denied  even  to  men  of 
genius  in  these  days  of  searching  criticism.  Lowell  has 
shown  very  clearly  in  one  of  his  charming  essays,  that 
Geoffrey  Chaucer  was  an  inveterate  borrower  of  the 
thoughts  of  other  people,  taking  something  that  suited 
his  purpose  and  making  the  most  of  it.  And  Shakes- 
peare is  proven  to  have  been  still  less  original,  if  that  were 
possible.  Yet  Chaucer  and  Shakespeare  were  original 
with  a  regal  originality  all  their  own.  Their  greatness  lay 
not  in  the  creation  of  matter,  but  in  the  use  they  made  of 
it.  This  is  the  only  kind  of  originality  possible  or  desir- 
able in  the  pulpit." 

'Tf  you  want  to  be  an  original  preacher/'  wrote  Dr. 
Dale,  "look  at  heaven  and  hell,  life  and  deaths  sin  and 
holiness,  with  your  own  eyes;  listen  for  yourself  to  the 
voice  of  God ;  ask  Him  to  reveal  to  you  the  glory  of  His 
love,  the  steadfastness  of  His  truth,  the  energy  of  His 
righteousness,  and  tell  the  world  what  you  have  seen  and 
heard.  Pierce  to  the  heart  of  things.  Get  at  the  facts 
which  lie  behind  appearances.  In  this  way  originality  will 
come  to  you  when  you  are  not  seeking  it."  This  advice 
could  not  be  improved  upon.  It  comes  from  one  who 
was  a  great  man  and  a  great  saint  as  well  as  a  greait 
preacher.  "He  who  would  preach  well  must  see  the  Vis- 
ion and  hear  the  Voice.  In  the  chamber  of  communion 
and  from  the  pages  of  a  Bible,  illuminated  by  the  Holy 
Ghost  he  must  seek  the  originality  of  heart  which  is 
widely  different  from  the  originality  of  mind.  The  great 
common-places  of  religion  must  become  as  new  and  vivid 
and  real  to  him,  as  if  he  saw  them  for  the  first  time.  Then 
he  can  enter  the  pulpit  with  a  decision  on  his  lips,  a  fire 
of  intense  conviction  in  his  soul,  and  a  freshness  of  truth 
pouring  out  of  the  fountain  of  spiritual  experience,  that 
shall  invest  his  sermon  with  real  originality.     The  way 

219 


may  be  narrow  to  intellectual  pride  and  self-conceit,  but 
it  leads  into  the  large  place  of  green  pastures  and  still 
waters.    Try  it." 

Moreover,  it  consists  largely  in  the  truth  being  trans- 
mitted by  the  individual  subjectivity  and  then  presented 
with  all  the  striking  and  salient  marks  of  the  man  upon  it. 
The  preacher's  own  convictions,  experience  and  singu- 
larity are  stamped  as  clearly  upon  his  message  as  are  the 
image  and  superscription  on  the  coins  of  the  realm.  The 
material  may  be  similar,  such  as  copper,  silver,  or  gold^ 
the  form,  the  expression,  and  consequently  the  impres- 
sion, dififer.  All  preachers  of  power  in  all  ages  have  pos- 
sessed this  power  of  originality  in  a  large  and  marked 
degree.  Instance  the  Gospel  as  preached  by  St.  John, 
St.  James  and  St.  Paul;  by  Massillon,  Butler,  and  Chan- 
ning.    Hence, 

"By  thy  own  soul's  law  learn  to  live. 
And  if  men  thwart  thee,  take  no  heed, 
And  if  men  hate  thee,  have  no  care, 
Sing  thou  thy  song,  and  do  thy  deed. 
Hope  thou  thy  hope,  and  pray  thy  prayer. 
And  claim  no  crown  they  will  not  give." 

Another  factor  of  success  which,  if  it  does  not  form 
part  of  the  personal  equation,  is  closely  akin  to  it,  is  en- 
thusiasm. The  root  of  the  word  is  even  more  significant 
than  its  English  equivalent.  It  is  a  compound  of  "en~ 
theos-stao,"  literally  meaning  to  "stand  in  God."  Per- 
sons anciently  described  as  enthusiasts  were  supposed  to 
be  divinely  inspired.  The  more  modern  meaning  of  the 
term  is  inclusive.  It  embraces  a  lively  imagination,  in- 
tensity of  feeling,  earnest  action,  fervor  of  soul.  The 
whole  man — body,  soul  and  spirit — is  enswathed  in  a 
divine  atmosphere.  It  is  conceded  by  some  writers  that 
an  exhibition  of  enthusiasm  is  proper  in  almost  any  and 
every  cause  but  the  cause  of  religion.  Why  this  excep- 
tion?   It  is  permissible,  say  they,  in  the  cause  of  human- 

220 


ity,  politics,  sports,  business,  fraternities,  and  one's 
country,  but  not  of  one's  religion.  It  is  our  opinion  that 
the  last  named  is  its  special  and  native  sphere.  If  a  man 
has  a  right  to  be  thoroughly  in  earnest  and  enthusiastic 
over  anything  in  this  wide  world,  it  is  in  the  service  of 
Jehovah.  Of  course  we  discriminate  between  enthu- 
siasm and  fanaticism.  The  latter  danger  does  not  immi- 
nently threaten  the  modern  pulpit.  Neither  does  the 
former.  It  has  seemed  to  us  in  listening  to  some  minis- 
ters that  they  were  cold  and  phlegmatic,  unmoved  them- 
selves, and  therefore  did  not  move  others.  Brilliant,  for- 
sooth, but  their  brilliancy  was  as  the  shimmer  of  an  ice- 
berg, when  the  rays  of  the  sun  slant  genially  upon  it; 
they  reflected  and  glanced  ofif  to  chill  and  not  to  warm. 
"The  sincere  milk  of  the  word  may  be  dispensed  from  the 
pulpit,  yet  given  out  so  frigidly  and  unfeelingly  as  to 
make  it  hard  to  receive.  In  Siberia  the  milkmen  some- 
times deliver  their  milk  in  chunks,  not  in  quarts,  it  being 
frozen  solid  and  thus  carried  about  to  the  customers. 
Alas,  is  this  not  the  way  many  pulpits  deliver  the  milk  of 
the  word?  It  is  the  pure  article,  sound,  orthodox,  and 
unadulterated,  but  it  is  frozen  into  logical  formularies  and 
hardened  and  chilled  by  excessive  reasonings.  Let  us 
preach  so  that  our  sermons  shall  not  have  to  be  thawed 
before  they  can  be  digested. '  Whether  the  stories  told 
about  certain  great  dramatists  and  preachers  are  authentic 
or  not,  it  is  certainly  true  that  while  some  players,  by 
their  earnestness,  make  the  fictitious  seem  real,  some 
preachers  make  the  real  seem  imaginary,  and  soulless, 
yea  and  bodiless.  Emerson  is  right  in  postulating  that 
''nothing  great  was  ever  achieved  without  enthusiasm." 
Certainly  nothing  great  for  God  and  humanity.  Get  in 
rapport,  then,  with  your  work.  Let  your  message  thrill 
you.  Be  like  a  Leyden  jar  yourself,  and  the  people  will 
feel  the  trill  of  your  energy,  power,  and  fire. 

Another  indispensable  integer  needed  in   favorably 

221 


impressing  an  audience  with  revealed  truth  is  imagina- 
tion. Napoleon  credits  it  with  enormous  power.  "Tlie 
men  of  imagination,"  said  he,  "rule  the  world."  That 
some  ministers,  otherwise  possessing  many  fine  parts,  fail 
because  they  arc  destitute  of  it  or  do  not  exercise  it,  is 
obvious.  They  have  a  severely  logical  bent,  or  matter  of 
fact  turn  of  mind.  They  regard  themselves  as  being  des- 
titute of  this  gift,  when  perhaps  they  have  it  in  large 
measure  by  nature.  There  are  others  who  are  conscious 
of  its  possession,  but  never  allow  it  play  in  their  pulpit 
ministration.  This  perhaps  because  they  regard  its  exer- 
cise as  being  out  of  place  in  this  sphere.  A  great  mistake 
no  doubt,  but  one  which  the  more  serious  minded  and 
solemn  are  prone  to  commit.  It  is  their  "napkin  talent" 
safely  stowed  away.  And  yet,  this  gift  and  its  exercise 
may  be  said  to  take  the  place,  in  the  modern  minister,  of 
vision  in  the  prophets  of  old.  It  is  a  powerful  adjunct  to 
any  public  speaker,  and  especially  to  one  who  has  to  do 
with  the  supernatural.  If  such  an  one  were  wholly  lack- 
ing this  quality,  it  seems  as  though  his  contact  with  the 
unseen,  the  spiritual  and  eternal  would  be  sufficient  to 
create  it,  and  call  it  into  action. 

It  looks  like  attempting  an  herculean  task  for  one 
totally  devoid  of  this  gift  to  undertake  to  preach  ;  for  it 
has  to  do  with  the  thoughts,  the  words,  the  construction, 
the  delivery  and  the  efifect  of  the  sermon.  Touched  by  it, 
the  thoughts  become  mental  pictures ;  the  words,  colors ; 
the  divisions,  scenes,  and  the  whole  a  grand  and  stately 
panorama  which  stirs,  startles,  and  moves  men.  So  much 
depends  upon  its  possession  and  legitimate  use  by  the 
preacher,  that  he  should  seek  its  development  at  all  costs. 
Hence,  he  should  be  a  close  student  of  Nature; 

**For  to  him  who,  in  the  love  of  nature,  holds 
Communion  with  her  visible  form,  she  speaks  a  vari- 
ous language" — 

and  of  art — painting,  statuary,  architecture — also,  of  the 

222 


imaginative  in  literature.  Communion  with,  contempla- 
tion and  consideration  of  these,  will  contribute  largely  to 
the  end  designed,  while  it  furnishes  the  mind  with  whole- 
some entertainment.  Exercise  the  imagination  "in  con- 
structing and  inventing,  in  picturing  and  illustrating,  in 
reproducing  the  past,  and  giving  vivid  reality  to  the  un- 
seen world ;  but  everywhere  exercise  it  under  the  control 
of  sound  judgment  and  good  taste,  and  above  all  of  (de- 
vout feeling  and  a  solemn  sense  of  responsibility  to  God." 
In  army  life  commissions  are  constantly  running  out, 
for  one  reason  and  another.  Sometimes  the  term  of  en- 
listment has  expired,  and  at  other  times  inefficiency  ter- 
minates them.  In  the  service  of  the  Lord  Jesus  Christ 
there  should  be,  and  strictly  are,  no  time  commissions. 
They  are  for  life.  This  is  specially  true  of  those  called  to 
be  leaders  and  commanders  in  God's  army.  But  it  may 
happen,  nay  it  does  happen,  that  inefficiency  of  one  kind 
or  another  causes  the  commissions  of  some  of  these  men 
to  lapse.  No  one  can  read  Baxter's  "Gildas  Salvamis'' — 
"The  Reformed  Pastor" — without  being  convinced  that 
this  position  is  correct.  Neither  can  he  look  around  him 
and  note  in  the  pulpit  men  who  were  once  proficient  and 
efficient  there,  but  who  have  lost  their  Samson-like 
strength  and  become  weak  as  other  men,  without  being 
fully  satisfied  that  something  has  happened  to  them.  What 
is  it?  What  are  they  lacking?  They  have  been  growing 
intellectually.  They  preach  more  rhetorical  and  highly 
finished  sermons  than  formerly.  There  is  more  profound 
erudition,  and  philosophy,  in  their  sermons  than  of  yore. 
What  then,  is  the  matter?  Why  simply  this,  their  com- 
mission has  lapsed.  It  needs  to  be  redated  and  reissued 
from  headquarters. 

Some  of  these  men  have  been  dabbling  with  phil- 
osophy, rationalism  and  science,  falsely  so  called.  They 
have  forgotten  the  stipulations  imprinted  in  their  com- 
mission.   They  have,  likewise,  failed  to  enforce  others  to 

223 


the  extent  that  they  have  become  null  and  void.  How 
many  there  are  who  are  now  in  this  predicament !  Like 
ships  which  have  lost  their  moorings,  they  are  dragging 
anchors  with  nothing  to  which  to  grapple  which  will 
keep  them  from  drifting.  I  remember  a  noted  preacher 
who  in  his  latter  days  seemed  to  have  become  fogged.  In 
early  life  he  was  a  clean-cut  preacher  of  evangelical  truth, 
but  his  pulpit  efforts  later  became  mere  metaphysical  dis- 
quisitions. This  is  the  condition  of  many  in  our  pulpits 
today.  What  these  men  need  is  to  come  back  to  the 
simple  terms  of  their  original  commission,  or  what  is 
tantamount  to  the  same  thing  obtain  its  renewal.  Indeed, 
strange  as  it  may  sound,  it  is  nevertheless  true  that  in 
scholarship,  in  native  and  acquired  ability,  in  an  all  round 
equipment  for  the  performance  of  the  work  to  which  they 
are  set  apart,  the  clergy  were  never  as  a  whole  more  thor- 
oughly furnished  than  they  are  in  this  age.  Some,  how- 
ever, have  forgotten  to  obey  the  orders  of  the  great  Com- 
mander "to  preach  the  gospel,"  and  consequently  they 
have  preached  tradition,  history,  biography,  criticism, 
science,  philosophy,  and  anything  and  everything  else. 
The  old  order  has  been  inoperative  so  long  that  now  the 
only  recourse  open  to  them,  which  amounts  to  an  alter- 
native, is  either  to  resign  their  command  or  seek  for  a 
commission  which  is  up  to  date  and  strictly  follow  its 
directions.  In  some  religious  circles  this  want  is  being 
keenly  felt.  Ministers  are  seeking  a  reconsecration  of 
person  and  a  rededication  to  their  work.  When  this 
movement  shall  have  become  general,  there  will  be  as 
much  difference  in  these  divinely  appointed  leaders  and 
their  hosts  as  there  was  in  the  dry  bones  which  lay  strewn 
along  the  valley,  very  many,  and  very  dry,  and  that  "ex- 
ceeding great  army"  that  "stood  upon  their  feet."  The 
first  part  of  the  vision  represents  the  Church  of  God  and 
its  leaders  with  commission  run  out,  the  other  with  com- 
mission up  to  date. 

224 


To  have  and  to  hold  such  a  commission  will  require 
an  inflexibility  of  purpose  or  sanctified  stubbornness 
backed  by  divine  grace.  This  quality  is  one  of  the  fac- 
tors entering  into  a  successful  ministry,  and  it  has  always 
been  prominent  in  preachers  who  have  attained  it.  There 
are  so  many  events  which  arise,  as  well  as  side  issues, 
which  present  themselves  that  it  becomes  necessary  to 
set  one's  face  as  a  flint,  and  determine  like  Daniel 
that  you  will  not  be  turned  aside,  no  not  even 
by  a  king's  dainties,  from  your  heaven-born  pur- 
pose to  be  wholly  the  Lord's.  Remember,  there 
are  not  press  gangs  today  which  can  force  you  out 
of  your  Master's  service  into  that  of  another.  No  person 
can  compel  you  to  leave  the  King's  highway  of  holiness 
and  duty.  But  you  will,  nevertheless,  find  that  to  swerve 
off  here  and  there  will  not  only  be  easy  but  frequently  de- 
sirable to  the  flesh.  There  will  come  times  when  you 
must  hold  yourself  to  the  one  purpose  of  seeing  the  end 
of  the  Christian  ministry,  as  with  the  grip  of  a  giant.  A 
flattering  offer  will  come  to  you  to  become  partner  with 
some  relative  in  a  mercantile  firm,  or  a  law  partner,  or  a 
correspondent  of  some  leading  journal.  The  enterprise 
oflfers  in  the  way  of  remuneration  as  many  thousand  dol- 
lars per  annum  as  you  are  receiving  hundreds.  Your  sons 
and  your  daughters  are  springing  up  as  plants  about  you. 
They  desire  to  rise.  To  this  end,  they  will  need  the  cul- 
ture and  training  of  the  schools.  On  your  present  salary, 
and  in  your  present  calling,  it  will  be  well  nigh  impos- 
sible for  you  to  do  for  them  what  you  could  under  other 
and  more  propitious  circumstances. 

Then  again,  there  loom  up  before  you  the  days  which 
are  coming  on  apace  when  you  will  be  considered  by 
some  too  old  to  preach,  but,  alas !  perhaps,  when  you 
have  no  means  on  which  to  retire.  How  much  different 
would  it  be  if  you  would  only  yield  to  the  Siren  voice  call- 
ing you  to  enter  other  fields  of  labor.    Shall  you  do  it? 

225 


Are  there  not  many  reasonable  considerations  why  yon 
should?  Doubtless  there  are,  but  hold  on  the  even  tenor 
of  your  way  and  all  shall  be  well.  If  the  disinherited  and 
unknown  Black  Prince,  although  afterwards  Prince  Ed- 
ward, and  heir  to  the  English  throne,  could  inscribe  upon 
his  shield,  despite  adversities  and  difftculties  :  ''Ich  dien'* — 
I  serve ;  if  Moses  choose  ''rather  to  suffer  affliction  with 
the  people  of  God  than  enjoy  the  pleasures  of  sin  for  a 
season,  esteeming  the  reproach  of  Christ  greater  riches 
than  the  treasures  of  Egypt" ;  and  if  your  Master  could 
leave  the  glories  of  heaven,  ''humble  himself,  and  become 
obedient  unto  death,  even  the  death  of  the  cross" ;  surely 
you  and  I,  with  less  to  lose  and  more  to  gain,  may  hold 
ourselves  by  an  iron  will  to  the  work  of  the  gospel  minis- 
try and  win  success  therein. 

In  addition  to  the  exercise  of  that  will  power  which 
will  keep  us  from  deflecting  there  must  be  that  heart 
quality  which  is  sometimes  described  "moral  courage,'' 
or  fearlessness.  If  anywhere  a  man  needs  to  be  as  bold  as 
a  lion  it  is  in  the  ministry.  And  if  ever  one  human  quali- 
fication, more  than  another,  contributes  to  victory  therein 
it  is  moral  courage.  To  strike  one's  colors,  to  forsake 
one's  flag,  to  surrender  one's  cause,  will  invariably  hap- 
pen when  fearlessness  predominates.  Thank  God  that 
the  trial  of  our  faith  is  not  so  severe  and  so  crucial  as 
formerly.  There  are  few  men  who  are  driven  from  their 
pulpits  in  these  days  for  presenting  the  truth,  and  fewer 
still  who  sufifer  martyrdom  at  the  stake  for  conscience 
sake.  xA.nd  yet  courage  is  needed,  for  it  is  as  true  now  as 
it  ever  has  been  that  "the  fear  of  man  bringeth  a  snare." 
To  lower  the  standards  from  the  battlements  where  the 
Scriptures  place  them  to  that  where  the  world  would  have 
them  is  constantly  being  demanded.  There  is  a  continual 
outcry  for  a  diluted  gospel  and  a  rose-water  theology. 
Give  us  savory  meat  is  the  request  of  many  hungering 
souls  who  know  not  what  they  ask.     What  answer  shall 

226 


we  make  to  these  demands?  To  comply  would  not  be 
hard,  but  it  would  prove  us  recreant  to  our  God-given 
trust.  We  must,  therefore,  be  bold  enough  to  preach  the 
truth,  even  though  it  may  be  unsavory  and  unpalatable. 
Doubtless  Jonah  did  not  crave  the  undesirable  mission  of 
going  to  the  Ninevites  with  the  message,  "Yet  forty  days, 
and  Nineveh  shall  be  overthrown."  Neither  perhaps  did 
Peter  in  accusing  the  Jews  of  having  "crucified  the  Lord 
of  Life  and  Glory."  Neither  does  the  gospel  evangel 
delight  in  carrying  to  the  sinful  and  erring  the  denuncia- 
tory deliverances  of  the  great  Judge  against  transgres- 
sors of  His  law.  It  requires  fearlessness  of  a  high  grade 
oftentimes  to  do  this.  But  it  must  be  done  and  there 
should  be  no  shirking.  What  sublime  examples  of  the 
exhibition  of  this  quality  have  been  given  in  the  world's 
history. 

It  is  said  that  when  Massillon  preached  at  Versailles, 
Louis  XIV  paid  the  following  most  expressive  tribute  to 
the  power  of  his  plain  and  pointed  preaching; 
"Father,"  said  he,  "when  I  hear  others  preach  I  am  very 
well  pleased  with  them,  but  when  I  hear  you  I  am  dis- 
satisfied with  myself."  Bishop  Latimer,  having,  in  a  ser- 
mon at  court  in  Henry  the  Eighth's  days,  much  'dis- 
pleased the  king,  was  commanded  the  next  Sunday  after 
to  preach  again  and  make  his  recantation.  He  prefaced 
his  sermon  with  a  kind  of  dialogue:  "Hugh  Latimer, 
dost  thou  know  to  whom  thou  art  this  day  to  speak?  To 
the  high  and  mighty  monarch,  the  king's  most  excellent 
majesty,  who  can  take  away  thy  life  if  thou  offend,  there- 
fore take  heed  how  thou  speak  a  word  that  may  dis- 
please." But,  as  if  recalHng  himself,  "Hugh,  Hugh,"  said 
he,  "dost  know  from  whence  thou  comest,  upon  whose 
message  thou  art  sent,  and  who  it  is  that  is  present  with 
thee,  and  beholdest  all  thy  ways?  Even  the  great  and 
mighty  God,  who  is  able  to  cast  both  soul  and  body  into 
hell  foreve'-;  therefore  look  about  thee,  and  be  sure  that 

227 


thou  deliver  thy  message  faithfully."  What  he  had  de- 
livered the  Sunday  before,  he  confirmed  and  urged  with 
more  vehemency  than  ever.  The  court  was  full  of  expec- 
tation what  would  be  the  issue  of  the  matter.  After  din- 
ner, the  king  called  for  Latimer,  and  asked  him  how  he 
durst  be  so  bold  as  to  preach  after  that  manner.  He  an- 
swered that  "duty  to  God  and  his  prince  had  enforced  him 
thereunto,  and  now  he  had  discharged  his  conscience  and 
duty  both  in  what  he  had  spoken,  his  life  was  in  his 
majesty's  hands."  Upon  this  the  king  rose  from  his  seat, 
and,  taking  the  good  man  oiY  his  knees,  embraced  him  in 
his  arms,  saying,  "He  blessed  God  that  he  had  a  man  in 
his  kingdom  that  durst  deal  so  plainly  and  faithfully  with 
him." 

When  Mary,  Queen  of  Scotland,  began  her  bloody 
reign,  John  Knox  was  among  the  exiles  on  the  continent. 
After  a  time  he  reproached  himself  and  said :  "I  will  arise 
and  go  to  my  fatherland  and  work  God's  work,  I  will  do 
or  die."  He  went^  and  Mary  feared  him  more  than  an 
army  with  banners.  When  laid  in  his  grave  behind  St. 
Gile's  Cathedral  in  Edinburgh,  Lord  Norton,  looking 
down  upon  his  coffin,  said^  "There  is  one  who  never 
feared  the  face  of  man."  What  a  eulogy !  That  same  kind 
of  fearlessness  is  requisite  in  the  gospel  herald  today. 
,  Closely  connected  with  the  above,  as  Hnks  in  a  chain, 

I  are  promptness,  faithfulness,  and  conscientiousness  in  the 
/  discharge  of  all  duties,  great  and  srnall,  which  inhere  in 
the  work  of  God.  Then  men  "shall  account  of  us  as  of 
the  ministers  of  Christ  and  stewards  of  the  mysteries  of 
God."  To  be  prompt  in  attending  to  the  various  and 
numerous  duties  which  devolve  upon  us  is  a  sure  har- 
binger of  the  attainnient  and  accomplishment  of  that  to 
which  we  put  our  hands.  Its  observance  prevents  pro- 
crastination, which  means  doing  tomorrow  what  we 
should  do  today.  In  these  days  of  the  telegraph,  the  elec- 
tric motor  and  telephone^  ministers  must  be  on  time  and 

228 


to  the  point.  For,  as  Dr.  Gregory  trenchantly  states  the 
case,  "in  an  age  when  man  is  intensely  active^  and  all 
other  ideas  come  to  him  on  the  wing,  it  will  not  do  for 
the  truth  of  God  to  crawl,  like  a  snail,  or  slumber  like  a 
crow.  It  must  fly  with  the  celerity  of  a  carrier  pigeon  to 
bring  its  messages  to  men  in  the  thick  of  life's  battle,  or 
it  must  mount  like  an  eagle  to  command  attention,  and 
carry  its  glad  tidings  upon  swift  wings  to  every  corner 
of  the  earth."  To  this  end  those  who  bear  it  must  be  as 
swift  as  Mercury,  as  eloquent  as  Apollo,  and  as  prompt 
as  Aurora.  It  precludes  the  possibility  of  overlooking  a 
matter  on  the  ground  of  its  smallness  and  apparent  in- 
significance. It  is  difficult  to  always  practice  Christ's  in- 
junction and  do  those  things  which  are  least  at  the  very 
moment  they  should  receive  attention.  And  yet,  *'he  that 
is  faithful  in  that  which  is  least,  is  faithful  also  in  much." 
Moreover,  more  may  depend  upon  the  faithful  discharge 
of  the  minor  duties  of  our  office  than  appears  on  the  sur- 
face. Did  we  but  know  how  little  things  into  great  ones 
grow,  there  would  be  no  putting  off  or  omission.  On 
the  performance  of  a  single  act,  the  utterance  of  a  single 
word,  may  hang  the  present  and  future  happiness  of  some 
immortal  soul  for  whom  Christ  die<i. 

Then  again,  faithfulness  requires  that  we  should  be 
true  to  ourselves  and  to  our  God.  It  necessitates  the  ut- 
terance of  the  truth,  whether  men  will  hear  it  and  heed  it 
or  not.  The  faithful  preacher  declares  the  whole  counsel 
of  God.  He  does  not  exalt  one  part  and  ban  another, 
present  the  gospel  and  exclude  the  law,  or  put  forward 
the  Mount  of  Beatitudes  to  the  entire  depression  of  Cal- 
vary. True,  he  may  have  to  pay  for  his  fidehty  in  arous- 
ing the  displeasure  of  those  against  whom  it  miHtates. 
But  he  is  the  messenger.  The  message  does  not  originate 
with  him.  It  is  for  him  to  deliver  it.  If  there  is  any 
conflict  it  is  between  truth  and  untruth,  righteousness  and 
sin^  God  and  the  transgressor.    It  is  at  this  juncture  that 

229 


the  preacher  will  need  all  the  backbone  he  can  manufac- 
ture and  all  the  courage  he  can  generate  to  enable  him  to 
be  true.  Nevertheless,  this  is  one  of  the  chief  factors  of 
success  in  the  ministry.  It  may  appear  paradoxical  to 
say  so  in  view  of  the  unpopularity  and  criticism  which 
frequently  accompany  such  courageous  outspokenness. 
These  are  only  for  a  time,  however,  and  not  forever. 
There  will  soon  come  a  reaction  in  favor  of  the  man  who 
dares  to  be  true  to  his  convictions  and  his  God.  What 
if  the  pulpits  of  certain  worldly  and  fashionable  churches 
should  be  closed  against  faithful  heralds  of  the  Cross? 
What  if,  as  in  olden  time,  these  men  should  be  ostracized 
and  expatriated,  or,  if  it  were  possible  in  these  days,  they 
should  receive  martyrdom?  The  time  will  no  doubt  come 
when  'church  doors  will  stand  ajar  and  invitations  be  ex- 
tended to  such.  When  the  faithful  ones  will  be  called 
home  again,  and  receive  the  plaudits  of  the  multitude. 
But  if  these  things  should  not  come  to  pass,  God  says, 
"Be  thou  faithful  unto  death,  and  I  will  give  thee  a  crown 
of  everlasting  life."  Be  well  assured  of  this  that  the 
crown  will  come,  as  I  believe,  in  the  form  of  visible,  mate- 
rial growth  and  prosperity  in  the  work  of  the  ministry; 
if  not,  it  is  certain  to  come  in  the  "Hereafter." 

Another  indispensable  integer  entering  into  the  sum 
total  of  a  truly  prosperous  pastorate  is  tact.  It  is  a  virtue 
of  no  mean  order.  Subtle  enough  to  elude  definition,  but 
impressive  enough  to  make  itself  felt.  Like  the  ind^,- 
scribable  touch  of  a  master  hand  on  the  keys  of  some 
massive  organ,  the  effects  produced  indicate  ability  and 
frequently  genius.  That  more  men  fail  for  lack  of  this 
property  than  for  lack  of  learning,  eloquence,  and  piety  is, 
I  think,  so  self-evident  as  to  need  no  formal  proof  at  my 
hands.  It  sometimes  takes  the  form  of  controlling  one's 
own  actions.  At  others  of  diplomacy  in  the  management 
of  affairs  and  men.  It  is  as  desirable  and  as  requisite  to 
the  divine  as  any  other  gift  which  goes  to  thoroughly 

230 


qualify  him  for  the  sacred  ofifice.  Its  absence  is  soon  dis- 
covered and  animadverted  upon.  For  example ;  at  a  sab- 
bath morning  worship  in  a  city  church,  a  poor  woman 
was  seated  in  the  gallery,  holding  in  her  arms  a  small 
child.  After  a  time^  perhaps  because  of  the  prolixness 
and  tediousness  of  the  doughty  Doctor's  sermon^  the 
child  began  to  cry.  When,  instead  of  proceeding  with  his 
discourse,  or,  if  he  must  notice  the  child's  cries,  saying 
a  few  words  of  comfort  and  encouragement  to  the  dis- 
tressed mother,  who  had  made  no  small  effort  to  be  pres- 
ent in  the  Lord's  house,  he  stopped  preaching,  and 
brusquely  commanded  the  woman  to  take  her  crying  child 
home.  She  obeyed.  Ever  afterwards  he  missed  the 
child's  crying  and  the  mother's  presence  in  the  bargain. 
A  little  tact  like  that  exhibited  by  the  Master,  when  his 
disciples  sought  to  send  the  children  away  from  Him, 
would  have  comforted  the  mother,  soothed  the  child,  and 
diverted  from  himself  much  merited  censure. 

Another  glaring  exhibition  of  its  lack  is  when  a  min- 
ister stops  the  services  of  God's  house  while  he  repri- 
mands some  giggling  girl,  or  wakes  up  some  drowsy 
deacon.  Or  further,  when  he  takes  occasion  to  warn  his 
audience  against  attending  soime  coming  theatrical  per- 
formance, or  the  ebullitions  of  some  infidel  lecturer,  or 
against  reading  some  morally  pernicious  book.  In  each 
and  every  instance,  unintentionally  and  perhaps  uncon- 
sciously, he  becomes  a  particeps  crirninis  with  the  show- 
man, the  lecturer,  and  the  writer.  This,  not  by  endorsing 
the  one  or  the  other,  but  by  advertising  them  all.  Some 
of  the  persons  present  would  have  known  nothing  about 
any  of  them  but  for  the  preacher's  reference  to  them.  He 
piqued  their  curiosity,  and  this  in  turn  prompted  them 
to  attend  the  theater,  hear  the  lecture,  and  read  the  book'. 

A  few  examples  of  its  operation  will  show  us  how  it 
tends  to  success.  It  will  remove  embarrassment,  chagrin, 
and  other  undesirable  effects,  and  as  a  matter  of  course 

231 


produce  the  opposite.  At  a  public  funeral  In  a  large 
church,  thronged  with  relatives  and  friends  of  a  deceased 
minister  of  the  gospel,  the  undertaker,  being  unfamiliar 
with  the  order  of  the  service,  arose  in  his  seat  when  the 
singing  of  the  second  hymn  began,  the  congregation  re- 
maining seated.  At  once  the  man  became  exceedingly 
embarrassed,  undecided  evidently  whether  to  sit 
down  or  remain  standing.  The  pastor  of  the 
church,  taking  in  the  situation  at  a  glance,  quietly 
beckoned  the  undertaker  to  his  side  and  sent  him 
to  say  to  the  ushers  that  they  could  seat  any 
late  comers  in  the  few  front  pews  which  were  not 
quite  full.  Few  persons^  not  even  the  undertaker  himself, 
saw  the  point  at  the  time.  It  relieved  him,  however,  of 
his  embarrassment,  and  prevented  a  feeling  of  levity 
creeping  over  the  younger  portion  of  the  congregation, 
which  would  have  totally  destroyed  the  solemnity  of  the 
occasion,  so  far  as  they  were  concerned. 

Another  was  still  more  embarrassing.  At  a  religious 
meeting  held  at  the  "county  house,"  at  which  were  pres- 
ent the  partly  imbecile  as  well  as  the  indigent,  one  of  the 
women  put  a  couple  of  her  outer  skirts  over  her  head.  At 
once  there  was  smiling,  whispering,  and  blushing  among 
the  persons  from  the  church  who  had  gone  to  conduct  the 
services,  and  the  inmates  of  the  institution  alike.  While 
the  query  uppermost  in  the  minds  of  the  more  serious 
and  sedate  was,  "What  shall  we  do"?  Apparently,  with- 
out a  moment's  thought  or  hesitation,  the  leader  stepped 
from  the  desk,  reached  the  woman's  side,  adjusted  the 
disarranged  garments,  and  quietly  but  firmly  told  her 
that  it  must  not  happen  again.  Tlie  service  then  pro- 
ceeded without  any  further  interruption.  It  was  the  es- 
sence of  tact  and  sanctified  common  sense  and  prevented 
a  scene. 

If  scriptural  illustrations  of  it  are  desired,  let  Paul  on 
Mar's  Hill  in  the  ancient  city  of    Athens    furnish    one. 

232 


Mark  with  what  skill  he  begins  his  memorable  oration 
there.  Note  how  respectfully  he  addresses  those  Grecian 
philosophers.  With  what  delicacy  he  adverts  to  their 
altars  and  their  gods.  How,  by  an  adroit  stroke,  he  re- 
moves from  the  pedestal  the  image  of  some  unknown, 
tutelary  diety,  and  substitutes  therefor — that  they  might 
ever  after  worship  Him — "God  who  made  the  world  and 
all  things  therein,  seeing  that  he  is  Lord  of  heaven  and 
earth." 

As  a  tactician,  no  one  surpassed  Christ.  Mention 
has  already  been  made  of  his  skillful  employment  of  this 
quality  in  His  dealings  with  the  people  of  His  day.  Not- 
ably in  the  way  in  which  he  answered  the  priests  who 
brought  Him  the  tribute  money,  those  who  arraigned  be- 
fore Him  the  woman  taken  in  adultery,  and  the  solution 
He  gave  to  the  Sadducean  puzzle  or  the  one  woman  who 
had  seven  husbands.  It  is  most  distinct  and  clear  in  His 
management  of  men  of  different  temperaments.  Mark 
this  in  His  associations  with  the  twelve.  What  a  diversity 
of  character  and  of  disposition !  Yet,  "he  lost  none  but 
the  son  of  perdition."  His  tact  is  also  visible  in  the  use 
of  the  language  he  employs  in  His  never  dying  sayings, 
and  His  ever  present  interrogatives ;  such  as  "What  went 
ye  out  to  see"?  and  "What  shall  it  profit  a  man"?  Not 
only  in  the  variety  of  the  rhetorical  structure  of  his  sen- 
tences, but  his  illustrations,  similitudes,  parables.  His 
conversational  and  homely  style.  His  constantly  keeping 
before  Him  the  composition  of  His  audiences.  Hence, 
He  selects  His  subjects  and  chooses  His  words  and  ad- 
justs His  verbal  construction  according  to  the  capacity, 
vocations,  and  training  of  His  hearers.  When  the  multi- 
tudes which  gathered  about  Him  were  mostly  tillers  of 
the  soil,  He  speaks  to  them  of  plowing,  sowing  and  reap- 
ing, of  tares  and  wheat.  When  they  were  toilers  of  the 
deep,  it  is  the  kingdom  of  Heaven  under  the  similitude 
of  nets,  boats,  fishes,  storms,  and  calms.    When  they  were 

233 


pastoral  folks,  of  lambs,  sheep,  dogs,  wolves,  flocks  and 
folds.  When  speaking  to  women,  of  leaven,  and  meal, 
sweeping  and  house  cleaning.  No  wonder  the  common 
people  heard  Him  gladly,  or  that  the  officers  sent  to  ar- 
rest Him  returned  without  Him,  offering  in  palliation  of 
their  remissness,  "that  never  man  spake  as  this  man."  It 
was  not  alone  His  eloquence,  or  His  divinity,  which  gave 
Him  this  remarkable  pre-eminence  as  a  preacher,  but 
His  tactfulness.  This  quality,  in  its  effectiveness  and 
power  in  the  pulpit  of  today,  will  be  found  to  outweigh 
many  of  the  other  factors  of  success.  Therefore,  with  all 
your  getting,  get  it,  for  it  is  closely  akin  to  the  highest 
wisdom. 

That  apt  and  copious  illustrations  are  among  the 
most  prevalent  agencies  of  pulpit  efficiency  is  put  beyond 
a  peradventure  by  the  career  of  Guthrie,  Paxton,  Hood, 
and  others.  Eloquence  is  defined  as  the  art  of  speaking  in 
such  a  way  as  is  best  adapted  to  attract,  to  instruct,  to 
convince,  and  to  persuade.  If  this  is  so,  then  as  Dr.  Dow- 
ling  observes,  "it  is  the  power  of  pleasing  which  attracts, 
it  is  the  material  of  truth  which  instructs,  it  is  the  force 
of  argument  which  convinces,  it  is  the  power  of  appeal 
which  persuades,  while  the  faculty  of  applying  and  per- 
ceiving analogies,  in  other  words  the  power  of  illustra- 
tion, contributes  attractiveness,  beauty,  and  force  to  ora- 
tory. There  is,  therefore,  probably  no  single  qualification 
of  the  orator  so  well  adapted  to  attract  and  to  instruct  an 
audience  as  a  happy  faculty  of  illustration.  And  here, 
unquestionably,  is  to  be  found  the  reason  why  many  men 
of  limited  literary  attainments  and  entirely  ignorant  of 
the  sciences  of  the  schools,  yet  eminently  endowed  with 
the  faculty  of  perceiving  analogies,  with  industry  enough 
by  observation  and  reading  to  supply  themselves  with  the 
material  for  the  same,  and  strong  common  sense  to  make 
their  application,  have  wielded  an  influence  over  the  pop- 
ular mind,  and  achieved  an  amount  of  solid  good  far  be- 

234 


yond  the  accomplished  scholar  and  learned  divine  who 
may  have  passed  half  a  life  time  in  the  halls  of  learning, 
but  with  all  his  acquisitions,  has  failed  to  cultivate  the 
power  of  illustration.  The  power  of  illustration  must, 
therefore,  be  a  very  important  element  of  pulpit  success." 

Furthermore,  Dr.  Broadus  says,  'The  importance  ot 
illustration  in  preaching  is  beyond  expression.  In  num- 
erous cases  it  is  our  best  means  of  explaining-  religious 
truth,  and  often  to  the  popular  mind,  our  only  means  of 
proving  it.  Ornament,  too.  has  its  legitimate  place  in 
preaching,  and  whatever  will  help  us  to  move  the  hard 
hearts  of  men  is  unspeakably  valuable.  Besides,  for  what- 
ever purpose  illustration  may  be  specially  employed,  it 
often  causes  the  truth  to  be  remembered.  Sometimes, 
indeed,  even  where  its  force  as  an  explanation  or  proof 
was  not  at  first  fully  apprehended,  the  illustration,  par- 
ticularly if  it  be  a  narrative,  is  retained  in  the  mind  until 
subsequent  instruction  or  experience  brings  out  the 
meaning.  Such  was  frequently  the  case  with  the  first 
hearers  of  our  Lord's  parables.  In  preaching  to  children 
and  to  the  great  masses  of  adults,  illustration  is  simply 
indispensable,  if  we  would  either  interest,  instruct  or  im- 
press them ;  while  a  good  illustration  is  always  acceptable 
and  useful  to  hearers  of  the  highest  talent  and  culture. 
The  example  of  our  Lord  decides  the  whole  question ; 
and  the  illustrations  which  so  abound  in  the  records  of 
His  preaching  ought  to  be  heedfully  studied  by  every 
preacher,  as  to  their  source,  their  aim,  their  style,  and 
their  relation  to  the  other  elements  of  His  teaching. 
Among  the  Christian  preachers  of  different  ages  who 
have  been  most  remarkable  for  afifluence  and  felicity  of 
illustration,  there  may  be  mentioned  Chrysotum,  Jeremy 
Taylor,  Christmas  Evans,  Chalmers,  Spurgeon,  and 
Beecher." 

It  may  be  said  without  fear  of  successful  contradic- 
tion, that  the  sermon  which  has  no  "likes,"  no  "simili- 

235 


tudes/'  no  "anecdotes,"  no  fables,  no  personal  reminis- 
cence, or  experience  in  it,  is  defective.  "Your  sermon 
had  one  defect  in  it ;  it  had  no  likes,"  was  the  sharp  criti- 
cism concerning  one  of  the  foremost  preachers  of  his 
age.  This  remark  contains  sound  philosophy,  and  a  pro- 
found knowledge  of  human  nature.  Tlie  promiscuous 
audience  must  be  reached  by  illustrative,  pictorial,  and 
kindergarten  methods.  What  preacher  has  not  observed 
how  a  listless,  drowsy  congregation  wakes  up  at  the  an- 
nouncement of  a  story  or  personal  incident?  "There  are 
but  few  in  a  multitude  who  can  grasp,  and  fewer  still  who 
care  to  grasp,  a  protracted  argument  though  it  may  be 
woven  into  a  logic,  bright  and  close,  as  a  suit  of  chain 
armour;  but  the  parable  through  which  the  truth  shines, 
or  the  comparison  which  links  it  to  something  familiar, 
or  the  touching  story  which  connects  it  with  a  heart-his- 
tory, brings  it  home  all  the  more  readily,  and  causes  it  to 
linger  all  the  longer  in  the  memory." 

"That  a  threefold  cord  cannot  be  broken"  has  be- 
come proverbial.  Neither  can  the  potent  influence  which 
lead  on  to  a  spiritual  future  by  the  three  graces.  Faith, 
Hope  and  Love  be  long  delayed.  These  three  are  expa- 
tiated upon  by  St.  Paul,  and  are  prominent  in  those  who 
accomplish  much  for  Christ  and  His  kingdom  among 
men.  The  man  who  is  to  lead  God's  hosts  to  victory 
must  himself  have  "faith."  He  must  have  an  all  con- 
quering faith.  Without  this  there  had  been  no  Land  of 
Promise  for  Israel,  there  had  been  no  Reformation  under 
Luther  and  Wesley,  there  had  been  no  missions  to  the 
heathen.  It  was  because  Carey  had  faith  to  believe  large 
things  of  God  that  he  asked  for  large  things  and  they 
were  granted  in  answer  to  the  prayer  of  faith.  The  peti- 
tion must  apposite  for  the  ministry  of  this  present  age  to 
present  at  the  throne  of  grace  is  "Lord,  increase  our 
faith."  And  for  them  to  covet  for  themselves  such  a  faith 
as  was  exhibited  by  the  widow  who  importuned  the  un- 

236 


just  judge.  ''This  is  the  victory  that  overcometh  the 
world,  even  your  faith."  We  forget  this  dictum,  and 
think  and  act  as  though  it  were  our  knowledge^  our  push, 
our  personahty^  our  eloquence.  Not  so,  it  is  our  faith. 
Without  this — of  the  right  quantity  and  quality — our 
labors  must  be  in  vain. 

Add  to  faith  hope.  This,  hke  an  anchor,  we  are  told, 
entereth  into  that  which  is  within  the  vail.  More,  it  lay- 
eth  hold  of  all  things  without  the  vail.  It  is  equally  true 
of  this  grace  as  of  faith,  that  by  it  we  are  saved  and  save 
others.  A  gloomy  pessimistic  man  is  an  anomally  as  a 
Christian,  much  more  as  a  Christian  leader.  If  optimism 
ever  becomes  a  man,  and  a  system,  it  does  the  Ambassa- 
dor of  the  Cross,  and  the  embassy  which  is  committed  to 
his  care.  The  one  is  "glad  tidings  of  great  joy."  The 
other  is  its  bearer.  It  is  granted  that  there  is  much  in  the 
grave  responsibility  resting  upon  men  called  to  this  high 
commission,  much  in  the  manifold  duties  which  they  have 
to  perform  to  the  sick,  the  sinful,  the  wayward,  and  the 
dying,  and  much  in  the  declaration  of  the  law  to  the  in- 
corrigible, and  the  rebel,  which  make  for  gravity  and 
solemnity.  But  hope — if  it  ever  sipring  eternal  anywhere 
— ^must  be  in  the  heart  of  one  chosen  to  stand  as  Christ's 
representative.  It  was  left  among  the  treasures  which  the 
gods  made  to  men,  in  Pandora's  box,  even  after  many 
other  blessings  and  boons  had  taken  their  flight;  so  it 
must  remain  among  the  preacher's  possessions  though 
some  others  have  taken  their  departure  forever. 

Love  is  the  crowning  quality  of  the  three.  This  is 
supreme.  It  will  enable  the  man  of  God  to  bear  much 
which  otherwise  would  be  intolerable  to  him,  as  a  man  of 
culture,  and  a  man  of  parts.  It  is  closely  akin  to  that 
Christ-like  trait  called  ''sympathy."  It  is  greater  than 
this,  for  it  is  the  fountain  from  which  sympathy,  Hke  a 
stream,  may  perennially  flow.    To  love  much  is  to  be  in 

237 


rapport  with  all  departments  of  your  work.  To  be  in 
love  with  your  work  is  success. 

The  sympathetic  soul  will  always  be  needed.  There 
is  so  much  that  is  sad  and  sorrowful^  painful  and  disap- 
pointing, in  the  lives  of  all,  that  the  demand  for  sympathy 
is  constant  and  imperative.  For  some  reason  sorrowing 
humanity  turns  instinctively,  in  its  hours  of  loneliness,  be- 
reavement and  distress,  to  the  messengers  of  the  grace 
for  piety,  consolation  and  help.  It  is  sympathy  which 
makes  the  difference  between  the  true  mother  and  the 
nurse.  It  is  because  the  child  knows  that  mother  will 
pity  it,  and  sooth  it,  that  it  goes  to  her  with  its  scratches, 
cuts  and  bruises,  its  disappointments,  fears  and  trouble. 
Is  it  not  for  a  similar  reason  that  mankind  turn  to  Christ's 
representatives  in  their  greater  troubles  and  calamities? 
Are  they  not  morally  sure  that  when  they  come,  they  will 
receive  compassion  and  succor?  I  am  disposed  to  think 
it  is.  Hence,  to  be  able  to  sympathize  and  comfort  will 
be  found  an  indispensable  adjunct  to  success  in  the  min- 
istry. To  weep  with  those  who  weep,  to  inspire  hope  in 
the  disconsolate,  to  cheer  the  discouraged,  to  bear  with 
the  weak,  to  lift  up  those  who  have  fallen  into  the  Slough 
of  Despond,  to  open  prison  doors  to  those  who  are  in- 
carcerated in  Doubting  Castle,  to  enter  into  sympathetic 
relations  with  the  bread-winner,  the  widow  and  the  or- 
phan. O,  that  in  this  respect  more  of  us  were  like  our 
blessed  Master,  the  sympathizing  Jesus !  He  stretched 
forth  a  helping  hand  to  the  fallen.  He  consoled  with  His 
disciples  when  they  had  toiled  all  night  and  caught  noth- 
ing. He  condoled  with  the  widow  of  Main,  with  Jairus, 
and  with  the  Bethany  sisters  in  their  loss  and  bereave- 
ment. 

But  a  broad  sympathy  will  not  confine  itself  to  those 
of  our  own  flock,  or  even  to  those  within  other  folds,  but 
will  go  out  to  those  who  are  like  sheep  without  a  shep- 
herd.    Its  breadth  should  be   measured    by  no    Church 

238 


walls.  No^  nor  community  lines^  but  should  be  co-ex- 
tensive with  the  human  race.  There  arc  so  many  people 
in  this  world  who  are  like  the  Miller  of  Dee,  whose  favor- 
ite ditty  was, 

"I  care  for  nobody,  no  not  I, 
And  nobody  cares  for  me,  for  me." 

Nevertheless,  a  greater  than  he  sings,  "One  touch  of 
Nature  makes  the  whole  world  kin,"  and  that  touch  is 
sympathy.  It  is  the  universal  solvent.  And  as  long  as 
the  world  stands 

''Kind  hearts  'will  be'  more  than  coronets. 
And  simple  faith  than  Norman  blood." 
Doctrinal  preaching  in  these  latter  days  has  fallen 
into  disfavor.  This  may  be  because  the  preachers  of  half 
a  century  ago  and  less  made  it  the  staple  type  of  their 
pulpit  deliverances.  Not  only  so^  but  they  presented  it 
in  its  most  rugged  outlines,  and  frequently  in  its  most 
controversial  forms.  Far  be  it  from  me  to  in  any  way 
intimate  that  because  a  doctrine  is  polemical  it  should  be 
suppressed.  Had  this  been  the  modus  operandi  of  the 
Fathers,  we  should  never  have  kept  the  faith  once  de- 
livered to  the  saints^  pure  and  unadulterated.  Neither 
should  we  have  been  able  to  sift  it  from  the  mass  of 
priestly  puerilities  and  rabbinical  traditions  which  gath- 
ered about  it,  as  barnacles  cluster  about  the  hull  of  a  ship. 
Doctrinal  preaching  of  a  polemical  type  has  been  abso- 
lutely essential  to  the  preservation  of  the  faith.  Bishop 
Brooks  was  right  when  he  said,  "the  preachers  who  have 
moved  and  held  men  have  always  preached  doctrine;  no 
exhortation  to  a  good  life  that  does  not  put  behind  it 
some  truth,  deep  as  eternity,  can  seize  and  hold  the  con- 
science." Moreover,  it  was  such  preaching  which  re- 
stored to  us,  when  lost,  the  doctrines  of  justification  by 
faith,  of  assurance,  of  the  witness  of  the  spirit.  I  am  fully 
convinced  that  more  doctrinal  preaching,  even  of  a  con- 
troversial character,  would  be  wholesome    in    this    age. 

239 


Ministers  are  still  set  like  Paul  for  the  defense  of  the  gos- 
pel. Irenics  and  apologetics  and  ethics  and  applied  Chris- 
tianity are  all  right  in  their  place  and  in  their  due  pro- 
portion. The  objection  is  this,  too  many  of  the  sermons 
of  these  days  are  entirely  of  this  kind.  There  can  be  no 
presentation  of  the  whole  counsel  of  God  without  quite 
an  admixture  of  doctrine. 

I  would  not,  however,  advise  a  return  to  the  doc- 
trinal preaching  of  former  years  in  its  entirety.  Would  I 
advocate  this  doctrinal  type  of  preaching  at  all  in  view  of 
Ihe  prejudice  against  it?  I  certainly  would.  The  fact  is 
we  need  it,  not  only  in  building  up  saints,  but  in  convert- 
ing sinners.  If  the  Church  of  Jesus  Christ  is  to  accom- 
plish its  glorious  mission  of  redeeming  the  race,  there 
must  be  a  return  to  doctrinal  preaching  and  teaching.  For 
example,  there  must  be  a  new  emphasis  put  upon  Trini- 
tarian Theism,  Christ's  Atonement  by  vicarious  sacrifice, 
the  supernatural  and  miraculous  inspiration  of  the  Holy 
Scriptures,  rewards  and  punishments.  To  do  this  will 
necessitate  antagonism  in  some  quarters.  What  of  that ! 
There  is  some  fighting  to  be  done  in  these  days  as  there 
was  of  yore.  Preachers  are  as  much  knights  of  the  Cross 
as  they  are  ambassadors  of  the  King.  They  should  be 
equally  at  home  in  the  camp  as  in  the  court.  And  equally 
at  ease  in  armor  as  in  the  robes  of  office.  To  carry  out 
the  program  will  not  require  us  to  speak  roughly  or  un- 
brotherly  or  dogmatically,  but  with  love,  gooci  will,  and  in 
the  spirit  of  Christian  chivalry. 

In  few  spheres  of  human  activity,  if  in  any,  can  it  be 
truthfully  alleged  that  success  pivots  on  a  negative.  Cer- 
tainly it  cannot  be  so  declared  to  do  in  the  promulgation 
of  the  Christian  religion.  It  is  venturing  nothing  to  aver 
that  nescience  has  no  place  in  the  gospel  plan  of  salvation. 
Therefore,  a  man  who  cannot  preach  an  affirmative  gos- 
pel should  preach  none.  If  his  creed  consists  of  a  string 
of  denials  the  world  will  be  better  not  to  hear  them  than 

240 


in  listening  to  them.  "In  alluding-  to  the  salient  features 
of  God's  plan  of  human  redemption,"  Paul  said  to  Titus, 
''These  things  I  will,  that  thou  affirm  constantly."  In 
this  piece  of  instruction  he  furnishes  a  timely  admonition. 
Some  kinds  of  positivism  may  be  objectionable,  so  may 
some  types  of  dogmatism ;  but  an  exception  may  be  made 
of  religious  positivism  and  christian  dogmatism  when  the 
same  keep  within  the  bounds  of  Scripture  and  the  spirit  of 
its  writers.  The  christian  pulpit  to  draw  and  to  impress 
and  to  win  mankind,  must  announce,  assert,  and  assever- 
ate its  divine  message.  The  men  who  occupy  it  must  be 
able  to  declare  with  Job  and  Paul  and  Christ,  we  know 
that  these  things  of  which  we  speak  are  eternal  verities. 
If  they  cannot  do  so,  why  preach  at  all?  Is  it  not 
the  very  core  of  preaching  to  announce  things  revealed? 
Is  it  not  a  veritable  travesty  upon  the  sacred  calling  for 
men  to  enter  it  and  remain  in  it,  unless  they  have  some 
sure  word  of  prophecy  to  proclaim?  But  this  condition 
of  affairs  is  heightened  when,  instead  of  speaking  posi- 
tively and  affirmatively  in  the  name  of  their  Master^  they 
reverse  the  process,  raise  questions,  qualify,  minify,  and 
even  deny  the  truth.  Of  what  earthly,  or  heavenly  use 
either,  is  it  for  those  who  are  known  as  religious  teachers 
to  parade  their  queries,  their  doubts^  and  their  denials? 
Have  not  the  people  in  the  pews  sufficient  of  these?  Was 
it  for  this  that  they  became  ambassadors  of  the  Word? 
Will  they  be  doing  God  service  in  thus  discarding  the 
terms  of  their  commission?  To  ask  these  questions  is 
to  suggest  their  answers.  A  negative  gospel  has  no  place 
or  standing  except  on  the  platform  of  infidelity,  in  the 
inane  utterances  of  agnosticism,  or  among  the  destruc- 
tive higher  critics,  who  would  have  any  other  men  the 
authors  of  the  books  of  the  Bible  than  those  whose  names 
they  bear.  Yet  some  such  nescience  has  found  its  way 
into  the  precincts  of  the  sanctuary.  It  must  out^  and  that 
speedily^  if  the  Church  is  to  advance  and  the  pulpit  is  to 

241 


be  a  positive  power  for  conviction,  conversion,  and  sal- 
vation among  men.  The  positive  man  anywhere  has  al- 
ways the  advantage  of  the  vacillating,  hesitating,  and 
doubting.  Nowhere  so  much  as  in  the  ministry.  Here, 
with  fewer  other  parts  to  recommend  and  further  him  in 
his  work,  he  will  forge  ahead.  This  is  true  even  of  the 
advocates  of  doubt,  when  they  become  so  positive  as  to 
make  it  philosophically,  if  not  theologically,  a  certitude. 
Then  even  the  conservatives  become  radical  and  the 
moderate  ultra. 

Perhaps  no  more  distinct  type  of  pulpit  utterance  is 
demanded  in  this  age  of  the  world  than  the  positive, 
affirmative,  and  prononciative.  Luther  declares  that 
"Christians  require  certainly,  definite  dogmas,  a  sure 
word  of  God,  which  they  can  trust  to  live  and  to  die  by." 
This  is  the  kind  that  will  win  every  time.  It  has  been  the 
backbone  and  the  prevailing  power  in  all  omnific  preach- 
ing. It  Avas  because  the  early  disciples  of  the  Cross  had 
some  positive  statements  to  make,  that  they  were  heard 
and  prevailed.  They  went  forth  with  decisive  declara- 
tions upon  their  lips  and  with  the  fire  of  intense  convic- 
tion in  their  hearts.  It  made  them  irresistible  and  their 
words  were  as  incisive  as  a  two-edged  sword.  They 
fought  not  as  those  who  beat  the  air.  They  ran  not  as 
those  who  were  in  doubt  as  to  the  goal.  They  spoke  not 
as  men  who  were  hesitating  as  to  the  truthfulness  of  their 
message.  Not  so.  They  testified  of  that  which  they 
knew  and  bore  witness  of  that  which  they  had  seen. 
Hence,  they  won  in  the  conflict  against  all  opposing 
forces.  A  like  tone  of  certainty  in  the  gospel  message  is 
what  is  needed  to  bring  this  whole  world  to  the  feet  of 
its  Redeemer,  and  usher  in  the  hour  when  all  men  shall 
know  him,  from  the  least  to  the  greatest. 

The  preaching  of  the  certainties  implies  that  they  are 
not  solely  the  certainties  which  may  appear  to  be  such  to 
the  man  who  presents  them.     No;  but  the  certainties 

242 


which  God's  Word  furnishes.  There  can  be  no  knowl- 
edge of  the  spiritual  world  except  that  which  is  faintly 
umbraged  by  the  natural  world,  and  that  which  is  more 
clearly  set  forth  in  the  Bible.  It  is  here  that  a  complete 
revelation  of  the  divine  verities  are  set  forth  simply, 
clearly,  and  cogently.  So  that  one  who  runs  may  read, 
and  a  way-faring  man  may  understand.  No  doubt,  other 
power  centers  in  some  preachers  than  that  which  is 
directly  derived  from  the  Word  itself.  Still  here  is  one 
of  the  sources  of  true  power.  ApoUos  was  an  orator,  but 
he  was  mighty  in  the  scriptures,  so  we  are  told.  Chrysos- 
tom  had  a  golden  mouth,  but  it  was  his  golden  message 
which  made  it  such.  The  great  preachers  have  been 
greatest  in  this.  And  here  is  a  factor  of  success  that  all 
can  obtain.  It  is  marvelous  what  momentum  is  acquired 
by  a  simple  "Thus  saith  the  Lord,"  added  to  the  affirma- 
tive declarations  of  the  man  of  God. 

Formerly,  much  stress  was  put  upon  the  need  of 
divine  unction,  as  being  one  of  the  requisites  of  success  in 
the  ministry  of  the  Word.  What  it  is  every  efficient  pas- 
tor knows,  for  at  some  time  he  has  felt  himself  marvel- 
ously  moved,  and  wonderfully  assisted  by  this  super- 
natural agency.  It  is  a  "chrism,"  or  an  anointing  from 
the  Holy  One.  Upon  critical  examination  it  will  be  seen 
that  there  is  not  only  a  family  likeness  between  "chrism" 
and  Christ,  but  also  a  family  relation.  So  that  unction, 
or  chrism,  is  that  which  is  expressed  in  the  appellation 
Christ,  or  the  Anointed  One.  It  is  that  inexpressible  some- 
thing that  is  like  saintliness,  and  yet  is  not  saintliness ; 
that  is  like  suavity,  and  yet  is  not  suavity.  It  possesses 
two  distinctly  marked  properties.  First,  it  enswathes  the 
preacher  with  an  atmosphere  which  is  heavenly  and  di- 
vine. Second,  it  smooths  and  lubricates  the  preaching. 
It  is  inimitable  and  irresistible. 

St.  Antonimus  of  Florence  has  the  following:  "A 
great  preacher  fell  sick  on  the  very  eve  of  preaching  at  a 

243 


certain  priory  church.  A  stranger  came  to  the  door  of 
the  priory  in  the  garb  of  the  order  and  offered  to  fill  the 
vacancy,  and  talked  of  the  joys  of  Paradise  and  the  pains 
of  Hell,  and  the  sin  and  misery  of  this  world.  One  holy 
monk  knew  him  to  be  Father  Diobolus,  and  after  the  ser- 
mon said  to  him,  *0h,  thou  accursed  one!  vile  deceiver! 
how  couldst  thou  take  upon  thee  this  holy  office?'  To 
which  the  Devil  replied,  Think  you  my  discourse  would 
prevent  a  single  soul  from  seeking  eternal  damnation? 
Not  so.  The  most  finished  eloquence  and  profoundest 
learning  are  worthless  beside  one  drop  of  unction,  of 
which  there  was  none  in  my  sermon.  I  moved  the  people, 
but  they  will  forget  all ;  they  will  practice  nothing,  and 
hence  all  the  words  they  have  heard  will  serve  to  their 
greater  judgment.'  And  with  these  words  Father  Dio- 
bolus vanished."  According  to  the  logic  of  this  incident, 
preaching  is  powerful  and  successful  in  proportion  to  the 
unction  that  accompanies  it.  Without  this  it  fails  to  ac- 
complish that  whereunto  God  ordained  it. 

If  any  dispensation  can  be  distinctively  set  apart 
from  other  epochs  in  the  economy  of  God's  plan  as  that 
of  the  Spirit's,  it  is  the  present.  We  can  trace  at  least 
three  separate  periods,  when  it  would  not  violate  the 
Scriptures  to  speak  of  them  as  clearly  marking  a  dispen- 
sation of  each  of  the  persons  in  the  Trinity.  In  the  first, 
God  the  Father  was  suzerain.  Governments  among  re- 
hgious  people  were  then  regarded  as  being  theocratic. 
Then  came  the  dispensation  of  Grace,  when  the  Son  of 
the  Father  was  for  a  brief  period  upermost  in  the  divine 
economy.  And  since  then,  the  dispensation  of  the  Holy 
Ghost.  Hence,  the  force  of  Christ's  saying,  "It  is  expe- 
dient for  you  that  I  go  away;  for  if  I  go  not  away,  the 
Comforter  will  not  come  to  you,  but  if  I  depart,  I  will 
send  him  unto  you."  We  are  living  under  the  suzerainty 
of  the  Spirit  in  a  partial  way.  He  is  here  in  the  earth  like 
the  sunshine  and  the  air.     It  is  no  longer  to  the  point  to 

-  244 


pray  for  His  descent.  Prayer  should  now  be  made  that 
men  will  open  their  eyes  and  their  hearts  to  His  recep- 
tion. 

To  be  baptized  with  the  Holy  Ghost  means  to  be  set 
on  fire  with  holy  zeal,  and  endued  with  divine  power.  The 
spirit's  office  work  is  to  accomplish  this  dual  effect  in  the 
heart  and  life  of  believers,  but  in  a  larger  degree  to  fur- 
nish the  man  of  God  with  these  qualities  for  the  further- 
ance of  the  Gospel.  Without  the  power  that  attends  the 
presence  of  the  Holy  Ghost,  the  preacher  in  the  pulpit 
is  like  a  dismantled  battering  ram,  or  a  modern  Krupp 
gun  spiked.  The  execution  accomplished  will  amount  to 
a  nihility.  Few  will  be  the  slain  of  the  Lord  about  him. 
Holy  Ghost  power  makes  all  the  difference  between  effi- 
ciency and  inefficiency  in  the  Herald  of  the  Cross.  In- 
stance Peter  before  and  after  Pentecost,  and  John  the 
Baptist.  Modern  examples  are  such  men  as  Cuyler, 
Moody  and  Meyer.  Hence  Dr.  A.  J.  Gordon  says^  "Suc- 
cess does  not  depend  upon  our  acuteness  or  our  eloquence 
or  our  skilly  but  upon  God's  spirit  that  accompanies  and 
energizes  the  word.  It  takes  a  strong  man  to  use  an 
argument  effectively,  but  a  babe  in  Christ  can  use  a  text 
of  Scripture  with  prevailing  force,  since  it  is  not  by 
might  or  power^  but  by  God's  spirit,  that  the  text  is  im- 
pelled." "The  power  of  the  word,"  says  Emerson,  "de- 
pends upon  the  power  of  the  man  who  stands  behind  it." 
But  the  power  of  God's  word  depends  upon  the  power  of 
the  Spirit  that  stands  behind  it,  its  inspirer  and  its  abiding 
energizer." 

The  presence  of  these  factors  always  and  everywhere 
postulates  success.  They  may  not  all  be  found  in  one 
man,  in  the  above  order,  or  in  equal  degree.  Neither 
may  one  be  as  potent  as  another.  With  these,  as  with  the 
laborers  in  the  vineyard,  the  first  may  be  last  and  the  last 
first.  Nevertheless^  they  are  factors  which  are  to  be 
found  in  some  order,,  number  and  degree  in  the  pastorate 

245 


of  all  men  who  have  achieved  greatness  therein,  and  they 
must  ever  be  taken  into  account  in  making  up  the  sum 
total  of  those  integers  which  enter  prominently  into  the 
problem  of  an  efificient  ministry.  Therefore,  seek  these 
excellencies  for  yourself,  and  be  enboldened  by  the  suc- 
cess of  others  to  press  toward  the  same  goal  of  minis- 
terial achievement  that  you  be  neither  "barren  nor  un- 
fruitful in  the  work  of  the  Lord." 


246 


CHAPTER  XII. 


FINISHING  THE   COURSE   WITH   JOY. 


**0  blest  retirement,  friend  to  life's  decline, 
How  'blest  is  he,  who  crowns     .     . 
A  youth  of  labor  with  an  age  of  ease." 

In  the  passing  of  King  Arthur,  the  hero  of  the  round 
table,  the  Poet  Tennyson  affectingly  describes  how  the 
Knight  leaves  the  familiar  scenes  of  Camelot  and  his 
companion  in  arms ;  until  he  himself  lies  wounded  on  the 
shores  of  the  ''inland  mere."  Everything  and  everybody 
has  gone  from  him,  except  his  trusty  sword  "Excalibur." 
This  alone  remains.  And  alas !  the  time  has  come  when 
to  this  long  tried  and  trusty  friend  he  must  say  adieu.  It 
is  when  he  parts  with  this  that  the  words  and  the  scene 
become  extremely  pathetic  and  touching.  So  also  is  the 
scene  so  beautifully  described  by  the  divine  narrator  of 
the  passing  of  Aaron,  God's  first  great  High  Priest.  We 
see  the  solemn  procession  of  three — Moses,  Aaron,,  Elea- 
zar — ascending  in  silence  the  rugged  sides  of  Mount  Hor 
by  the  sea.  We  pause  by  their  side^  as  reaching  its  high- 
est peak,  they  come  to  a  halt.  We  watch  in  wonderment 
as  the  disrobing  of  this  man  of  God  takes  place.  Not  a 
word  is  spoken  as  brother  and  son  assist  in  divesting 
Aaron  of  his  priestly  habiliaments.  The  mitre  is  taken 
from  his  hoary  head,  the  crozier  from  his  trembling  hand, 
breastplate  with  Urin  and  Thummin  from  his  manly 
breast,  and  the  mantle  from  his  aged  shoulders,  now  too 
weak  to  bear  the  burdens  and  responsibilities  longer  of 
so  high  an  office  as  God's  prophet  to  men.  Piece  after 
piece  of  his  sacerdotal  dress  is  removed,  until  the  old  man, 

247 


without  a  murmur,  stands  forth  unrobed.  Then  in  turn 
we  see  him,  as  with  wilHng  hands  he  begins  to  place  and 
adjust  them,  piece  after  piece  upon  the  person  of  his  son, 
cheerfully  assisting  in.  the  ordination  of  his  successor  and 
the  transference  of  his  priestly  office.  The  task  com- 
pleted, he  speaks  his  farewells  and  benedictions,  turns 
aside  to  talk  with  Jehovah,  with  whom  Moses  and  Eleazar 
leave  him  in  delightful  and  lasting  communion,  with  life's 
work  well  done,  and  his  immortal  crown  well  won.  And 
so  it  always  is,  when  the  time  comes  for  man — whether 
as  knight,  craftsman,  or  preacher  to  pass — in  leaving  the 
scenes  of  his  struggle  and  the  implements  with  which  he 
has  wrought.  Men  look  forward  to  retirement  with  keen 
expectation  and  anticipative  joy.  They  meet  it,  when  it 
comes,  with  tardy  welcome  and  with  bated  breath.  But 
meet  it  they  must.  How  they  meet  it  is  significant  and 
important,  whether  with  joy  or  otherwise,  even  though  it 
be  not  alwaj^s  attended  with  the  same  interest  as  "when." 
Since,  then,  the  hour  will  come  when  even  the  man 
of  God,  flushed  with  success  and  crowned  with  laurels,  or 
crushed  by  defeat  and  wreathless,  must  retire  from  the 
active  scenes  of  his  labor,  it  is  pertinent  for  us  to  inquire, 
"When  should  this  event  take  place"?  That  there  is  no 
unit  of  time  by  which  to  measure  and  adjust  all  cases,  is 
clearly  evident.  We  may  observe  that  some  men  become 
physically  old  and  decrepid,  while  others  at  their  stage  of 
life  are  hale  and  strong.  The  same  is  true  of  men  men- 
tally. Then  again,  we  have  seen  how  some  ministers  be- 
come side  tracked  and  retire,  before  their  time  comes  in 
the  order  of  nature.  It  is  of  those  who  continue  in  the 
race,  and  run  to  the  end,  with  whom  we  are  now  con- 
cerned. The  others  are  not  so  fortunate  as  to  finish  the 
course.  While  others  may  be  called  without  any  respite 
to  their  eternal  reward.  The  question  then  recurs,  touch- 
ing those  who  remain  and  continue  in  the  path  of  duty, 
"when  shall  they  retire"?    Where  there  is  an  absence  of 

248 


time  limit  set  by  the  Church  within  whose  pale  they  serve, 
the  answer  we  give  is,  not  so  long  as  they  can  with  any 
goodly  degree  of  efficiency  and  acceptibility  labor  in  the 
Master's  vineyard. 

Much  has  been  said  and  written  about  the  ministerial 
dead  line,  by  which  is  meant  the  line  of  demarcation  be- 
tween the  living  and  the  dead  man  in  the  pulpit  and  the 
pastorate  of  a  church.  It  has  been  confidently  asserted 
that  this  dreaded  line  is  reached  when  fifty  summers  and 
winters  have  passed  over  the  man's  head.  But  this  is  a 
mistake.  Many  men  are  then  in  their  prime.  That  some 
are  in  the  sere  and  yellow  leaf  long  before  this  both  in 
the  ministry  and  out  of  the  ministry  is  strictly  true.  But 
no  generalization  based  upon  this  would  be  fair  or  ac- 
curate. If  because  a  professional  man,  a  doctor,  a  law- 
yer, or  a  statesman  is  prematurely  old  at  fifty,  a  rule 
should  be  established  that  all  men  in  those  professions 
should  retire  at  that  age  from  active  duties,  some  of  the 
most  able  of  their  number  would  be  prematurely  laid 
aside.  An  injustice  would  be  done  the  profession,  and 
the  people  would  fail  to  derive  from  the  services  of  these 
men  that  aptness  and  proficiency,  which  experience  and 
practice  uniformally  bring. 

In  the  army  and  in  the  courts  of  law,  the  soldier  lays 
aside  his  armor  and  his  command  and  the  judge  his  er- 
mine and  baton  of  office  at  seventy.  And  there  are  in- 
stances where  this  cast  iron  rule,  imposed  by  law  and  cus- 
tom, removes  men  more  qualified  to  command  and  ren- 
der judicial  decisions  than  many  who  remain  in  effective 
relations.  Some  men  at  this  age  are  like  Moses,  when  he 
was  nigh  twice  seventy.  Their  eye  is  not  dimmed,  neither 
is  their  natural  strength  abated. 

The  minister,  all  other  things  being  equal,  should 
never  contemplate  retirement  until  the  snows  of  seventy 
winters  frost  his  hair,  and  the  cares  of  seventy  years  fur- 
row his  brow.    The  joy  of  the  Lord  is  his  strength,  and 

249 


like  the  eagle  he  should  renew  his  youth.  He  will  be 
active,  energetic,  and  useful,  up  to  this  period  of  life,  if  he 
will  only  take  care  of  his  health,  be  a  student,  and  work 
diligently.  Unless  of  course  some  providential  occur- 
rence interpose  to  lay  him  aside  for  a  time^  or  prematurely 
retire  him.  Over  such  an  occurrence  no  human  vigilance 
or  skill  can  exercise  any  controlling  influence.  In  such 
a  case  a  man  may  bow  his  head  submissively  and  rever- 
ently say  with  Eli,  "It  is  the  Lord,  let  him  do  what  seem- 
eth  him  good." 

Says  a  recent  writer  on  this  subject,  "The  dead  line 
in  the  clerical  profession  seems  -constantly  to  grow  more 
fixed  and  more  difficult  to  surmount."  This  line  is  drawn 
about  the  age  of  fifty,  and  the  recognition  of  it  is  now  so 
general,  that  it  is  a  common  thing  to  say  of  a  minister, 
that  he  has  crossed  the  dead  Hne,  or  he  is  nearing  the 
dead  line.  Rev.  Dr.  Theodore  L.  Cuyler  writes  of  it  with 
feeling,  finding  his  text  in  the  recent  death  of  an  excellent 
and  eminent  minister  of  the  gospel,  who  "had  served  the 
interests  of  his  denomination  with  peculiar  zeal  and  fidel- 
ity, had  successfully  occupied  the  pastorate  of  one  of  their 
prominent  churches  in  a  large  city,  had  written  editorials 
for  one  of  their  leading  journals,  and  been  conspicuous  in 
their  ecclesiastical  affairs/'  nevertheless,  during  the  clos- 
ing years  of  his  life  could  find  no  church  which  would 
have  him  for  its  settled  pastor,  although  he  earnestly 
sought  one.  Why  was  such  a  clergyman  prematurely 
shelved?  "Simply  and  solely,"  Dr.  Cuyler  declares,  "be- 
cause he  was  between  fifty  and  sixty  years  old."  Nor  was 
this  an  exceptional  case,  for  "many  others  as  good  and 
gifted  as  he  are  shelved  from  the  pastorate  on  account 
of  an  arbitrary  and  abominable  law  of  limitations  that  is 
applied  to  no  other  calling,  secular  or  sacred,  but  the 
Christian  ministry." 

This  clerical  dead  line  is  really  one  of  the  most  re- 
markable things  in  our  modern  life.    In  law,  in  medicine, 

260 


in  business,  in  public  life,  age  only  helps  a  man,  and  in- 
deed at  fifty  a  man  in  any  other  occupation  is  not  thought 
of  as  an  old  man.  It  is  only  in  the  ministry  that  the 
fledgling  secures  the  most  desirable  position  when  he 
enters  his  profession  and  finds  himself  thrust  aside  as 
superannuated  at  a  period  of  life  when  other  men  are 
called  still  youngs  or  in  the  prime  of  life.  However^  it  is 
a  somewhat  hopeful  sign  that  there  seems  to  be  at  the 
present  time  a  backward  drift  towards  ministers  of  age 
and  experience.  In  some  of  the  large  cities,  the  men  in 
the  prinicpal  pulpits  of  various  denominations  are  many 
of  them,  at  least,  three-score  years^  and  a  few  three-score 
and  ten.  Dr.  Storrs  sometime  ago  concluded  a  ministry 
of  over  a  half  a  century,  and  to  the  last  continued  to 
preach  to  large  audiences  with  great  power  and  accepta- 
bility. So  much  so  that  he  was  regarded  as  a  prince  of 
pulpit  orators  in  the  city  of  churches.  What  is  true  of 
him  may  likewise  be  affirmed  of  numerous  others  in  the 
same  and  other  cities.  Let  Talmage,  Meredith  and  Mc- 
Ilvaine  stand  for  a  long,  illustrious  line  too  numerous  to 
mention,  who  are  preaching  the  Gospel  as  vigorously  at 
sixty  and  seventy  as  they  did  when  they  were  not  more 
than  half  that  age. 

Again,  take  the  Board  of  Bishops  in  the  Catholic, 
Protestant  Episcopal,  and  M.  E.  Churches^  and  it  will 
be  found  that  most  of  their  members  are  past  the  so-called 
ministerial  age  limit.  But  considering  the  work  they  do 
at  confirmations^  dedications,  and  conferences,  they  are 
anything  but  dead.  If  it  be  so  with  these  men  upon 
whom  comes  the  "care  of  all  the  churches,"  how  much 
more  should  it  be  Avith  men  in  the  settled  pastorate,  who 
have  such  abundant  opportunities  for  self-culture,  and 
time  for  larger  and  fresher  preparations,  as  the  years  roll 
on !  They  should  never  reach  the  dead  line,  unless  provi- 
dentially and  prematurely  disabled,  until  they  come  to  the 
border  line  which  skirts  the  City  of  Gold. 

251 


When  this  point  is  reached,  in  some  churches  pro- 
vision is  made  for  an  easy  and  gradual  laying  aside  of  the 
armor,  piece  by  piece.  The  pastor  is  continued  in  the 
relation  of  one  who  has  served  his  time,  but  not  wholly 
severed  his  pastoral  connection.  He  is  known  as  "pastor 
emeritus"  of  the  church  Avhich  he  served  faithfully  in  the 
days  of  his  younger  manhood.  He  has  a  semi-official  re- 
lation to  it,  and  receives  from  its  members  personal  gifts, 
or  from  the  church  itself  a  small  income.  Thus  kept  in 
light  harness  he  is  able  to  do  some  of  the  lighter  work 
so  dear  to  his  heart,  and  is  saved  from  worry  on  account 
of  support  by  the  half  or  quarter  pay  accruing  to  him 
which  meets  his  recurring  needs. 

In  some  other  religious  denominations,  where  this 
office  of  pastor  emeritus  'does  not  obtain,  there  is  one 
which  closely  corresponds  to  it.  Thus,  for  example,  in 
the  M.  E.  Church  there  is  the  "supernumerary  relation," 
a  middle  relation  between  effectiveness  and  superannua- 
tion. That  is,  between  the  position  which  calls  for  full 
work  on  full  pay,  and  no  work  on  no  pay.  To  this  list 
many  men  retire  for  rest  and  recuperation  before  reach- 
ing the  end  of  their  ministry.  To  this  they  look  forward 
as  the  step  they  hope  to  take  when  that  end  is  in  sight. 
In  this  relation  they  are  at  liberty  to  do  supply  work,  or 
travel  as  evangelists,  or  pastoral  helpers,  or  as  gleaners  in 
the  Lord's  fields,  following  the  harvesters  and  gathering 
a  few  sheaves  by  the  wayside. 

We  are  fully  convinced  that  if  these  relations  of  pas- 
tor emeritus,  supernumerary  and  kindred  others,  were 
more  wisely  employed  by  the  Churches  and  retiring  min- 
isters, they  would  be  to  the  advantage  of  the  men  and  the 
lasting  honor  of  the  Churches.  There  are,  however,  some 
very  formidable  hindrances  in  the  way  of  a  vigorous  and 
judicious  utilization  of  these  positions.  The  churches 
under  a  congregational  form  of  government  are  declining 
to  invite  men  to  become  pastors  who  are  beginning  to 


show  signs  of  advancing  age.  The  reason  is  that  the  offi- 
ciary fear  such  men  will  continue  to  serve  these  respective 
parishes  until  they  are  entirely  incapacitated  to  serve 
others.  It  would  not  look  humane  then,  much  less  chris- 
tian, to  thrust  them  ofif  with  no  visible  means  of  support. 
Therefore,  to  keep  them  on  means  to  support  them  in  the 
relation  of  pastor  emeritus.  To  do  this  is  to  add  an  addi- 
tional financial  burden  to  the  local  church,  which  is  barely 
able  to  keep  up  the  running  expenses  and  support  the 
pastor  in  charge.  What  can  it  do  then  with  an  additional 
pastor  on  half  pay?  That  this  is  a  problem  as  yet  un- 
solved is  evident  from  the  numerous  methods  which  have 
been  devised  for  its  solution.  The  only  equitable  dispo- 
sition of  the  difficulties  which  cluster  around  this  whole 
matter  is  for  the  Church,  which  employs  a  minister  for 
any  number  of  years^  to  contribute  to  a  fund  a  certain 
per  centum  for  each  year  of  service  that  the  man  has 
given  to  that  particular  field  of  labor.  Then  the  burden 
of  his  support  will  be  equally  distributed  among  the 
churches  of  which  he  has  been  pastor. 

In  other  religious  denominations  with  other  polities, 
some  such  provision  should  be  made  for  those  who  are 
laying  aside  the  implements  of  toil,  either  in  whole  or  in 
part.  The  supernumerary  relation  is  a  little  different 
from  that  of  superannuation.  Hence,  if  ministers  cannot 
enter  it,  and  continue  in  it,  at  the  close  of  their  more 
active  years  of  service,  doing  a  little  for  their  Lord  and 
Master  whenever  opportunity  permits,  it  will  then  be 
their  privilege  to  become  superannuated.  Of  this  relation 
I  shall  write  somewhat  more  explicitly.  The  term  itself 
means  in  plain  Anglo-Saxon,  worn  out.  The  implication 
is  that  the  man  who  enters  it  is  old,  feeble,  and  unfit  for 
further  stated  toil  in  the  Lord's  vineyard.  Now  what 
shall  be  done  with  him?  What  provision  is  made  for  him 
by  the  Church?  It  is  barely  possible  that  he  has  been 
able  to  lay  aside  a  little  money  for  this  period  of  enforced 

253 


ildeness  and  comparative  penury.  If  so  he  is  among  the 
more  fortunate  of  his  brethren.  Comparatively  tew  are 
able  to  do  this.  But  whether  he  has  or  has  not^  does  not 
release  the  Church  from  certain  obligations  which  are 
binding  upon  it.  If  he  were  an  old  horse  we  might  be 
humane  enough  to  turn  him  out  to  grass,  and  keep  him 
with  fodder  and  shelter,  at  least  until  the  end  comes, 
which  is  not  far  distant,  to  release  us  of  any  further  re- 
sponsibility. 

But  even  in  the  case  of  the  horse,  the  fodder  and 
barn  room  must  be  paid  for  by  his  former  owner,  whose 
servant  he  was.  So  much  as  this  is  not  always  done  for 
the  old  preachers.  They  are  turned  out.  Yes,  that  is  so. 
But  to  what?  Why  to  the  common  of  the  world's  charity. 
If  they  are  able  to  peddle  books,  or  vend  medicines,  or  do 
a  little  work  in  a  store,  or  on  a  farm_,  by  which  to  eke  out 
a  bare  subsistence,  well  and  good.  If  they  have  children 
who  can  support  them,,  so  much  the  better.  The  churches 
they  have  served  have  lost  sight  of  them.  The  work  they 
did  is  forgotten.  And  they  themselves  are  as  though  they 
were  not,  so  far  as  grateful  remembrances  from  these 
parishes  are  concerned. 

It  is  cause  for  devout  gratitude  to  the  "Supreme 
Head"  of  the  Church  that  at  last  a  more  bountiful  pro- 
vision is  being  made  for  its  worn  out  servants.  Funds  are 
being  raised  and  invested,  the  interest  of  which  is  to  be 
used  in  paying  these  men — not  only  when  totally  desti- 
tute— a  small  pittance,  but  to  pay  them  annually  a  stated 
stipend,  pro  rata  with  their  years  of  active  service.  This 
is  a  commendable  thing  to  do.  These  funds  ought  to  in- 
crease until  there  shall  not  be  a  superannuated  preacher 
in  the  land  for  whom  a  comfortable  support  cannot  be 
furnished,  and  every  eflfective  preacher  should  consider  it 
a  privilege  to  make  annual  contributions  to  it. 

It  is  not  the  part  of  the  prudent  man,  seeing  the  day 
Cometh  when  he  can  no  longer  work  and  earn  his  daily 

264 


bread,  to  make  no  provision  for  the  same.  Self  help  in 
laying  aside  a  portion  of  one's  salary  during  the  years  of 
health  and  service  is  the  best  kind  of  help.  In  this  as  in 
other  duties  which  devolve  upon  men  in  the  Church,  God 
will  help  those  who  help  themselves.  To  spend  all  in 
these  years  of  plenty  is  to  find  with  the  prodigal  that  no 
man  will  give  unto  you  in  the  day  when  famine  comes. 
It  therefore  behooves  you,  if  it  is  at  all  possible^  to  lay  up 
something  so  that  you  will  not  be  entirely  dependent  upon 
the  funds  of  the  Church.  In  this  way  you  can  maintain 
that  manly  independence  which  is  always  so  desirable, 
and  help  your  own  unfortunate  brethren  by  leaving  more 
money  in  the  treasury  for  them. 

When  the  time  of  superannuation  has  fully  come, 
accept  the  inevitable  gracefully.  If  it  were  possible  for 
me^  I  would  picture  it  as  it  should  be,  not  as  I  fear  it  too 
often  is.  Candor  and  cheerfulness  should  characterize 
it.  Do  not  be  disposed  to  think  that  now  you  are  out  of 
the  harness  the  King's  chariot  will  come  to  a  halt. 
Neither  regard  the  time  as  out  of  joint.  Now  is  the  op- 
portunity for  you  to  show  your  courtesy  to  the  younger 
brethren.  They  will  do  the  work  of  the  Lord,  perhaps, 
in  a  different  way  from  what  you  did  it.  Nevertheless^  it 
will  doubtless  be  His  work.  Let  them  do  it,  in  their  way, 
without  criticising  or  censuring  them ;  just  as  you  wanted 
to  do  the  work  when  you  began  in  your  way,  and  not  al- 
together in  the  way  of  the  fathers.  The  right  kind  of  a 
worn  out  preacher  on  a  charge  is  a  constant  inspiration 
to  a  young  pastor.  The  other,  to  say  the  least  of  him,  is 
very  undesirable.    You  will  not  be  such  an  one  I  trow. 

When  old  age  is  creeping  on  do  not  be  ashamed  of 
it.  Remember  "a  hoary  head  is  a  crown  of  glory  in  the 
way  of  life."  Neither  give  way  to  its  encroachments  to 
an  unnecessary,  degree.  There  have  been  found  in  every 
age  and  in  every  walk  of  life  vigorous  old  men.  There 
are  such  today,  although  this  is  a  fast  age  and  men  wear 

255 


out  more  quickly,  on  the  whole,  than  formerly.  Yet  no 
class  of  men  should  look  forward  to  a  lusty  old  age  with 
a  brighter  prospect  of  its  happy  realization  than  those 
who  have  spent  their  lives  in  the  service  of  the  Church  of 
God.  Indeed,  it  has  been  demonstrated  that  the  work  of 
the  ministry  is  conducive,  on  the  whole,  to  longevity. 
Not  only  so,  it  also  leaves  men,  when  retirement  is  forced 
upon  them,  in  a  better  physical  and  mental  condition 
than  the  wear  and  tear  of  many  other  professions  and 
trades  have  been  found  to  do.  If  Gladstone  could  write 
on  the  ** Homeric  Age"  at  seventy,  so  could  Baxter,  at  a 
like  period,  his  comforting  "Saint's  Rest."  If  Bismarck 
could  write  state  papers  at  the  age  of  three-scor^e  years, 
so  Milton,  when  old  and  blind,  could  write  his  immortal 
"Paradise  Lost."  If  Dr.  Johnson  could  master  new  lan- 
guages when  well  advanced  in  years,  so  could  Dr.  Watts. 
So  then,  when  laid  off,  keep  up  some  general  course  of 
reading  or  studying.  Write  occasionally  to  the  Church 
and  secular  papers  for  the  public  good. 

"Let  no  man  think  achievement  is  not  for  him  simply 
because  his  family  records  sums  up  his  years  to  a  threat- 
ening total."  "The  sixties,"  said  Red  Jacket,  to  his 
braves,  "have  all  the  twenties  and  forties  in  them." 

"Cato  learned  Greek  at  eighty;  Sophocles 
Wrote  grand  Oedipus,  and  Simonides 
Bore  off  the  prize  of  verse  from  his  compeers 
When  each  had  numbered  more  than  four-score  years, 
And  Theopharastus  at  fourscore  and  ten 
Had  but  begun  his  'Characters  of  Men,' 
Chaucer  at  Woodstock  with  nightingales 
At  sixty  wrote  the  'Canterbury  Tales,' 
Goethe  at  Weimar,  toiling  to  the  last, 
Completed  Faust  when  eighty  years  were  past." 

History  resounds  with  the  performances  of  men 
whose  years  numbered  three-score  or  more.  "My  Cid, 
with  the  fleecy  beard,"  driving  the  Moors  from  Spain; 
Dandolo,  Doge  of  Venice  at  ninety  and  storming  Con- 

256 


stantinople  at  ninety-four;  and  in  our  own  time  Von 
Moltke  at  seventy,  conducting  a  campaign  unparalleled 
for  brilliancy  and  result  in  the  history  of  war.  These  are 
feats  of  arms,  would  you  search  other  fields?  In  science 
there  are  Darwin  and  Spencer  and  Pasteur,  and  if  you 
go  back  a  little,  Sir  Isaac  Newton,  who  could  make  a 
discovery  for  every  one  of  his  eighty  years.  It  was  Vol- 
taire who  said  that  if  all  the  great  men  of  all  ages  could 
be  assembled  in  a  congress,  Sir  Isaac  Newton  would  be 
chosen  to  preside  by  unanimous  consent.  In  literature 
and  art  the  names  of  those  who  in  advanced  years  won 
imperishable  renown  are  legion.  Everybody  can  recall 
their  names.  Milton  wrote  his  great  epic  when  nearly 
sixty,  Michael  Angelo  at  eighty  won  the  triple  crown  for 
excellence  in  painting,  sculpture  and  architecture ;  Brown- 
ing at  seventy  wrote  his  most  characteristic  poem,  and 
Tennyson  at  eighty-one  gave  to  the  world  the  most  ex- 
quisite of  his  lyrics.  Pope  Leo  the  XIII,  as  the  prince  of 
ecclesiastical  diplomats,  at  ninety  issues  his  allocutions 
to  world-wide  Catholicism.  With  such  a  galaxy  of  bril- 
liant and  illustrious  examples,  culled  from  the  various 
epochs  of  history  and  from  many  of  the  literary  and 
scientific  professions,  let  no  minister  of  the  Word  fear  to 
undertake  new  and  arduous  studies,  or  regard  advanced 
age  as  a  limitation  to  the  highest  attainment  and  effi- 
ciency within  his  calling. 

Do  not  do  as  some  ministers  have  done,  as  soon  as 
they  cease  to  preach,  cease  to  read,  sell  their  library,  and 
with  nothing  to  do  pass  a  miserable  time  of  it  themselves 
and  make  everybody  else  miserable  around  them.  If  you 
need  bread,  and  have  no  other  resources,  then  sell  your 
books.  Keep  them,  however,  as  long  as  you  can.  You 
will  find  that  they  will  cheer  you  with  their  presence. 
And,  ever  and  anon,  as  you  take  up  one  to  glance  at  its 
contents,  some  mark,  or  some  favorite  passage  will  cause 
a  flood  of  memory  to  come  rushing  back  over  the  tide  of 

257 


years  which  will  lave  your  weary  brow^  and  make  you 
young  again.  Renew  these  acquaintances  of  former 
years.  Let  them  take  the  places  of  the  friends  and  loved 
ones  of  youth  who,  one  after  another,  have  been  quietly 
slipping  the  cables  for  the  evergreen  shores. 

It  is  important,  however,  that  this  period  should  be 
one  of  rest  and  quietness,  so  far  as  it  can  be  made  such. 
To  accomplish  this  it  will  be  advisable  not  to  over-tax 
either  the  mental  faculties  or  the  physical  powers.  It  is 
difficult,  as  I  learn  from  observing  old  preachers  particu- 
larly, to  keep  calm  and  cool  and  well  poised.  The  mind 
has  moments  when  it  is  unusually  active,  while  at  the 
same  time  the  body  is  enervated.  Much  care  needs  to 
be  exercised  when  these  two  are  not  in  exact  equipoise. 
If  it  is  not,  either  the  brain,  like  a  sharp  sword,  will 
quickly  wear  out  the  scabbard,  the  body;  or  the  body 
will  be,  which  is  still  worse,  a  swordless  sheath.  Let  rest 
then  be  sought,  and  quietness  and  peace  and  calm.  These 
have  been  earned  and  should  be  fully  possessed  and 
enjoyed. 

If  retirement  brings  rest,  it  also  brings  in  its  turn  a 
full  release.  Slowly  and  surely  nature  and  grace  have 
been  making  silent  preparation  for  this. 

'Tar  other  is  this  battle,  in  the  West, 
Whereto  we  move,  than  when  we  strove  in  youth, 
Yet  let  us  hence,  and  find  or  feel  a  way. 
Thro'  this  blind  haze." 

If  with  Saint  Paul,  we  have  fought  the  good  fight,  kept 
the  faith,  and  finished  the  course,  this  release  will  not  be 
wholly  undesirable,  we  shall  find  that  to  depart  and  be 
with  Christ  will  be  far  better. 

How  calmly  and  how  joyously  the  Apostle  contem- 
plated it.  He  looked  forward  to  it  as  the  sailor  looks  for- 
ward to  the  return  voyage.  He  is  simply  homeward 
bound.  Hence,  his  language,  "the  time  of  my  departure 
is  at  hand,"  that  is,  the  time  for  casting  ofif  the  shore  line 

258 


has  come^  and  with  sail  set  to  catch  the  favoring  breeze^ 
and  bow-sprit  turned  seaward^  to  make  the  elysian  shore. 
True  it  was  to  him,  and  is  to  us,  an  "undiscovered  coun- 
try." But  it  is,  and  its  foundations  are  eternal.  There 
need  be  no  doubt  about  it.  Though  unseen  by  human 
eye,  "by  faith  Ave  can  see  it  afar."  "And  the  Father  waits 
over  the  way  to  prepare  us  a  dwelHng  place  there."  It  is 
that  better  land,  ever  the  heavenly,  toward  which,  with 
earnest  hope  and  strong  desire,  we  have  been  laboring. 
Toward  these  blessed  shores  we  have  pointed  the  prow 
of  those  airy  crafts  which  have  carried  from  our  view  the 
forms  of  many  loved  ones.  They,  with  us,  may  have  said 
in  the  days  of  their  feebleness  and  doubt,  in  the  beautiful 
words  of  Whittier, 

"I  know  not  what  the  future  hath 
Of  marvel  or  surprise. 
Assured  alone  that  life  and  death 
His  mercy  underlies." 

But  each  one  could  further  say,  as  he  contemplated  God's 
goodness  and  care, 

"And  so  beside  the  silent  sea 

I  wait  the  mufBed  oar. 
No  harm  from  him  can  come  to  me 

On  ocean  or  on  shore. 
I  know  not  where  his  islands  lift 

Their  fronded  palms  in  air, 
I  only  know  I  cannot  drift 

Beyond  his  love  and  care." 

It  is  a  release  from  toil,  from  sickness  and  sorrow.  It  is 
rest  for  the  weary,  home  for  the  wanderer,  and  discharge 
to  the  soldier.  And  if  good  Dr.  Preston  could  say,  as  the 
shadows  of  the  valley  deepened  around  him :  "Blessed  be 
God !  though  I  change  my  place,  I  shall  not  change  my 
company,  for  I  have  walked  with  God  while  living,  and 
now  I  go  to  rest  with  God ;"  so  we  shall  be  able  to  say, 
if  like  Preston,  Keen,  Peck,  Wiley,  Haven,  Moody  and 

259 


countless  other  saintly  ministers  of  the  Word,  we  have 
walked  and  talked  with  God  here. 

To  such  death  is  not  an  extermination,  but  a  blessed 
immortality  and  eternal  life.  It  is  to  bid  farewell  to  earth, 
but  to  receive  a  royal  welcome  to  that  house  of  many 
mansions  which  Christ,  our  forerunner,  has  gone  to  pre- 
pare for  all  those  who  love  and  serve  Him.  It  is  to  hear 
Him  say:  "Come  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the 
world."  It  is  to  receive  the  reward  promised  to  those  who 
are  faithful  unto  death,  even  a  crown  of  everlasting  life. 

Let  us  so  labor  then  that  we  may  finish  our  course 
with  joy.  That  we  may  close  our  labors  and  our 
lives  with  the  consciousness  that  we  have  done 
what  we  could  in  our  day  and  generation  in 
the  service  of  our  Lord  and  Master.  And  that 
''henceforth  there  is  laid  up  for  usi  a  crown  of  righteous- 
ness, which  the  Lord,  the  righteous  judge^  shall  give  us 
at  that  day,  and  not  to  us  only  but  unto  all  them  that  love 
his  appearing."  So  may  it  be  to  the  readers  and  writer 
of  this  book.  Then  shall  we  say  with  the  redeemed  of  all 
ages,  as  we  surround  the  great  white  throne :  "Unto  him 
that  loved  us,  and  washed  us  from  our  sins  in  his  own 
blood,  and  hath  made  us  kings  and  priests  unto  God  and 
his  Father,  to  Him  be  glory  and  dominion  forever  and 
ever.     Amen." 


260 


Date  Due 

Ifr  m 

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